The orthodox confession of the Catholic and Apostolic Eastern Church

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Orthodox confession of the ,Ca}fio'ij=,,,a"'*

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THE

ORTHODOX CONFESSION

OF THE

CATHOLIC AND APOSTOLIC

EASTERN CHURCH

FROM THE VERSION OF

PETER MOGILA.

FAITHFULLY TRANSLATED INTO ENGLISH.

EDITED WITH PREFACE

BY

J. J. OVERBECK, D.D.

AND WITH

INTRODUCTORY" NOTICE

BY

J. N. W. B. ROBERTSON.

London :

THOMAS BAKER, SOHO SQUARE.

189S.

INTRODUCTORY NOTICE.

The present version of the famous Catechism of Peter
Mogila is attributed to Philip Lodvel, otherwise
Lodvill, or Ludville and was originally published in
1772. Thus having the merit of being the first
authoritative work in English on the doctrines and
practices of the Orthodox Church.

■^ Philip Lodvel, who appears to have been born in
Oxfordshire, was a convert to Orthodoxy, and a
worshipper and communicant in the Russian Church
in London, where he also received the Prayer-oil. He
died on the 14th of March, j.767, and was buried in
Stratfordde-Bow Churchyard on the 22nd of the same
month. A daughter of his, also an Orthodox, married
Peter Paradise, British Consul at Salonica ; whose son
John Paradise, D.C.L. of Oxford, was the friend and
correspondent of Dr. Johnson.

J. N. W. B. EOBERTSON.

THE

OETHODOX CONFESSION

THE CATHOLIC AND APOSTOLIC
EASTEEN CHUECH.

(FAITHFULLY TRANSLATED FROM THE ORIGINALS.)

" Meditate upon these things ; give thyself wholly to them.
" Take heed unto thyself, and unto thy Doctrine ; continue in them : For in so
doing thou shalt save thyself." — 1 Tim. iv. 15 and 16.

PEEFACE.

Among the many Orthodox Catechisms there is none more
authoritative, none more comprehensive, than Peter Mogila's
Confessio Ortkodoxa, which we here reproduce after an old
English translation, only altering some archaisms in spell-
ing and a few inexact expressions.

Peter Mogila, the son of Symeon Ivanovitch, hospodar of
Wallachia, was raised in 1632 to the Metropolitan see of
KiefP. He was a man distinguished by learning and piety,
who made it the aim of his life to combat the doctrinal errors
of Eomanism and Calvinism. For this purpose he prepared,
or rather revised, in a provincial synod (1640), assisted by
three Bishops, a Catechism, whose author is said to have been
Isaias Trophimovitch Koslovsky, Igumen (abbot) of a Kieff
monastery. Subsequently the Synod of Jassy examined it,
and in 1643 the four Patriarchs approved and recommended
it as a safe and faithful guide for all Orthodox Christians.

Anglican and Protestant divines generally, seeing the
agreement of our Catechism with expressions and doctrines
of the Council of Trent, have denounced it as tainted with
Latinism. But they forgot all the while what a large por-
tion of Orthodox teaching the Latin Church had preserved,
and how the common fight of the Greek and the Latin
Churches against the inroad of Protestantism into the East
and West could but welcome the points of contact between
the two Churches. But the careful examination and appro-
bation of the highest ecclesiastical authorities are a sure
guarantee that our faith is here represented pure and un-
tainted.

THE EDITOE.

THE TRANSLATOE TO THE DEVOUT
OHEISTIAN EEADER.

Dearly beloved Brother, in our Lord and God, and Saviour,
Jesus Christ,
Be pleased to accept this Labour of Love, of thine unworthy
Fellow- Servant ; who mindful of the Command, " When thou
art converted, strengthen thy Brethren^'' presenteth, with all
Humility, these his Endeavours, for thine Attainment of
the Truth and everlasting Salvation : And, in return, assist
him with thy Prayers, to the throne of Grace and Mercy ;
that whilst he offereth Instruction to others, he may so take
heed unto himself, that he become not a Cast-away.

Thus saith the Lord, Stand ye in the Ways, and see, and
ask for the old Paths, where is the good Way, and walk therein,
and ye shall find Rest for your Souls. — Jekem. vi. 16.

Unto you that fear my Name shall the Sun of Righteous-
ness arise with healing in his Wings. — Mal. iv. 2.

The Orthodox Confession of the

THE OETHODOX CONFESSION

OF THE

CATHOLIC AND APOSTOLIC EASTEEN CHURCH.

Nectarius,

By the Mercy of God, Patriarch of the Holy City of Jeru-
salem and of all Palestine,

TO

All orthodox Readers, my beloved Brethren, and Children in
the Lord, Grace, Peace, and Mercy, from God.

If thou desirest, dear Reader, to be instructed in the right
Faith and to be enlightened with the Brightness of the
immaterial Light ; now, whilst thou livest in this thy Mate-
rial Body which is to live above all visible Beings, and to
ascend on the Wings of the Mind, to God ; it behoveth thee
to read, with the closest Attention, this little book, which
containeth a very compendious, yet plain and clear, Compre-
hension of true Doctrine : as appears, I think fully, from
the Title of it ; being called. The Orthodox Confession of the
Greeks, which is as much as to say: the Pure and Peculiar;
inasmuch as it hath no Admixture of Novelty from other
Religions. It was originally composed in the Russian Church,
which, for a long series of Time, hath conformed herself to
the orthodox Canon of the Eastern Church on the foUowino'
occasion.

Peter Mogila, who lately departed piously, and holily, unto
God, being chosen, and ordained, an orthodox Metropolitan,
by the most holy, and eminent, the Lord Theophanes, Patri-
arch of Jerusalem; when he took upon him the Government
of the Church of Kieif that was committed to his charge he
found his Flock confused and infected, with certain novel
Opinions of Sectaries entirely contrary to the genuine and

Catholic and Apostolic Eastern Church. 7

ancient Doctrine of their Forefathers. Wherefore, as be-
came a good Shepherd and zealous Defender of the Faith,
he entered immediately on a Resolution, the most pious and
pleasing to God, of restoring and conducting the Russian
Church into that purity of the holy Doctrine, in which it had
flourished from its first Beginning : And of utterly rooting
out again those novel Opinions, which then began to spring
up in those Parts ; and also of filling his spiritual Garner
with a joyful Harvest of good and wholesome Fruits.

Having thus wisely and duly determined with himself,
he entered upon the "Work without any Delay; and con-
vened, in his metropolitical City, a number of the learned
and eminent Persons of his Province : Having first of all
gathered together his three Bishops who were ordained at
the same time together with him by the same most praise-
worthy Patriarch of Jerusalem. Here after many Disquisi-
tions, it was, with one Consent and one Voice, agreed by
all, that they should consign this Exposition of the Faith to
writing. Point by Point, and lay it before the Church of
Constantinople, and her holy Synod, for a more mature
Examination, and Judgment of the Matter : (for at that
time they followed the Authority of that Church, and unto
her, as to an Head did all the Orthodox Greeks submit
themselves ; and on her fixed their Attention, as on a most
sure Guide) to the end that whatsoever Articles she con-
firmed by her Approbation, the same they should firmly
retain : and reject as spurious and false, whatsoever she
condemned. Having in this manner finished the book which
they called The Exposition of the Russian Faith; they
solicited that some Bynodical Curators, and Patriarchal Ex-
archs, might be sent into Moldavia, and promised, that they
should send thither also certain Delegates from themselves ;
by whom these Heads of their Faith should first be accu-
rately examined, namely, whether they agreed or not, with
the sound and right Doctrines of the Eastern Church, After
which they should be publicly and solemnly communicated
to the Church of Constantinople. There were therefore sent
for this purpose, from the holy Synod, the most holy Metro-
politan of Bice, Porphyrins ; and Meletius Syrigits, Doctor

8 The Orthodox Gcmfession of the

of the Church, a Man who from his Childhood, having been
nourished and brought up in true, and holy Doctrines, was
most eminent for Sanctity of Life and exquisite Learning ;
and was deservedly esteemed to be, and really was, the
Preacher, Interpreter, and very Rule itself, of the most
genuine and true Doctrines of the Faith. Representing
therefore the very Person of the Patriarch ; and vested with
the most full and plenary Powers of the whole sacred
Synod; he went into Moldavia, as we had said, together
with Porphyrius ; whither also, sent from the Russians,
came Isaias Trophimus, and Conovicius, and Xenovicius ;
Men truly excellent, adorned with all kind of Learning and
liberal Knowledge. These three taking God only for their
Gruide and Master, who is the Giver of all Knowledge, and
of all true Holiness and Understanding, brought the book
to this excellent Conclusion ; having by much mutual Dis-
quisition and Disputation thoroughly purged it from all
foreign Doctrines and Defilements of Novelty, and then forth-
with he sent it to the most holy four orthodox Patriarchs,
the Successors in the Seats of the Apostles, to be reviewed
and considered of. They also confirmed it with their Ap-
probation, as containing the true and genuine Doctrines,
and in nothing departing from the sincere and catholic
Faith of the Greeks : And declared it to be pure and un-
corrupt; by the universal Judgment, Determination, and
Consent of all, And furthermore by their own proper sub-
scription, and of their Clergy as appears hereunto annexed,
they decreed and confirmed it ; and entitled it, not only of
the Russians, but by a more universal Appellation, The
orthodox Confession of all the Greeks. Yet however, this
book as it was but lately to be had in print among the
Russians, so among the Greeks it was only to be had in
Manuscripts, and that but very rarely: Whereupon the
Lord Panagiota, Interpreter to his imperial Majesty of the
East and West, A person of Wisdom and Piety, and entirely
devoted to true Religion ; as he is most regardful and affec-
tionate of our Greek Nation, and zealous Contender for the
orthodox Faith ; among his many other magnificent Works
and public Employments, wherein he is daily and hourly

Catholic and Apostolic Eastern Church. 9

engaged, he williDgly undertook the Care and Patron-
age of this also ; and caused this book to be printed
at his own Expense in our and the Latin Languages :
That every one, who was desirous to increase in Piety,
might without any Expense (For he caused the Copies
to be distributed to all gratis) be provided with a book :
from whence as from a source of pure and living Water,
and out of the genuine Fountain of Salvation {Isaiah
xiii. 3) draw the sacred Doctrine of our Church, unpol-
luted with the muddy and foreign Opinions of Sectaries.
And now, let no one marvel, that this book is expressed in
a plain Style, and unadorned with Eloquence ; seeing that
thereby, it is not only fitted for the learned, but the un-
learned Multitude also : For the wise and prudent Reader
ought not to regard the unfinished Manner of Expression,
but the truth of the Words and Thoughts : but rather we
are bound to the highest and most perpetual thanks unto
him who hath bestowed so great a Benefit upon us, and
implore God, with ceaseless Prayers, that he would be
pleased abundantly to reward him ; and in the world to
come, crown him with an everlasting Retribution.

Given at our Court at Constantinople Monastery the xx
Day of November cioioclxii.

Parthenius,

By the Mercy of God, Archbishop of Constantinpole, New
Rome, and Universal Patriarch.

Our Mediocrity, together with the sacred Congregation of
Archbishops, and Clergy, here present, have carefully perused
a Book transmitted unto us from our own Sister, the Church
of Little Russia, entitled. The Orthodox Confession of Faith
of the Catholic and Apostolic Church of Christ; Wherein
those Things are treated of under a threefold Division, of
Faith, and Charity, and Hope ; so that Faith is set forth in
the Twelve Articles of Faith, or the holy Nicene Creed :
Charity in the Ten Commandments, and in the holy and

10 The Orthodox Confesdoii of the

divinely inspired Scriptures of the Old and New Testaments,
shewing what is necessary to be believed ; Hope in the
Lord's Prayer, and the nine sacred Evangelical Beatitudes.
We find the said Book to be set in the Footsteps of the
Church of Christ and to be agreeable to the holy Canons,
from which it differeth not in any Part : But not having
Eead the Latin Translation Thereof, which is in the opposite
Pages, we do only confirm that, which is written in our
Language, We do therefore with an unanimous and Synodical
Sentence ; decree and ordain, that every pious and orthodox
Christian, who is a Member of the Eastern and Apostolical
Church, do attentively, and sedulously, read and receive the
said Book.

In perpetual Faith and Assurance whereof we have con-
firmed these Presents with our Subscriptions this xi Day of
March in the Year cidiocxliii.

Subscribed by the Hand of the most holy Patriarch thus :

Paethenids, By the Mercy of God, Archbishop of Constanti-
nople, New Rome, and universal Patriarch.

JoANNicius, By the Mercy of God, Papas and Patriarch of
the Great City of Alexandria, and Judge of the Universe.

Macaritjs, By the Mercy of God, Patriarch of the Great City
of Antioah.

Paisius, By the Mercy of God, Patriarch of the holy City of
Jerusalem.

Laurence, of Ancyra.

Gregory, of Lissa.

Pachomius, of Chalcedon.

Parthbnius, of Adrianople.

JoANNicius, of Berrhaea.

Mbletids, of Rhodes.

Cornblids, of Methymna.

Gabriel, of Lacedcemon.

Parthbnids, of Cliio.

Lascaris, Great Logothetes of the great Church.

Christoddlus, Great Oeconomus of the great Church.

Michael, Great Rhetor of the great Church.

Theologus, Priest, Great Chaplain of the great Church.

George, Lesser Chaplain of the great Church.

The Great Ghartophylax, of the great Church.

Catholic and Apostolic Eastern Church. 11

Thomas Blastus, Protecdik of the great Church.
Philip, Frotonotary of the great Church.
CoNSTANTiNE, Protapostolary of the great Church.
NicoLAUs, Logothetes of the great Church.
CoNSTANTiNE, Comentariends of the great Church.
Michael, Dicoeophylax of the great Church.
Chrtsosculds, Logothetes of the public Treasury of the great
Church.

These copies are to be given, and presented gratis, to all
pious Christians, for the Benefit of the Soul of the most
illustrious and eloquent Lord, the Lord

Panagiota.

12 The Orthodox Confession of the

THE OETHODOX CONFESSION OF FAITH

OP THE

CATHOLIC AND APOSTOLIC EASTEKN CHUECH.

PART I.

Question 1.

What doth it behove a Catholic and Orthodox Christian
Man to believe and do, that he may have eternal life ?

Answer.

Right Faith and good Works ; for whosoever holdeth these
two, the same is a good Christian, and hath certain Hope of
eternal Salvation, as saith the Scripture {James ii. 24.) You
see then how that hy good Works a Man is justified, and not
by Faith only ; and a little after (ver. 6), For as the Body
without the Spirit is dead; so Faith without Works is dead
also. The same affirmeth St. Paul (to Timothy, chap. i. 19),
Holding Faith and a good Conscience, which some having put
away concerning Faith, have made shipwreck. And again
(1 Tim. iii. 9), Holding the Mystery of the Faith in a pure
Conscience.

Question 2.

Wherefore doth it behove a Christian first to believe,
and then to do good Works ?

Answer.

Because without Faith none can please God, as saith St.
Paul {Heb. xi. 6), Without Faith it is impossible to please
him: For he that cometh to God, must believe that he is ■ and
that he is a Rewarder of them who diligently seek him. That

Catholic and Apostolic Eastern Church. 13

a Christian therefore be acceptable to God, and his Works
pleasing before him, it is necessary that, First, he have
Faith in God ; and Secondly, that he guide his Life by that
Faith.

Question 3.
In what do these two consist ?

Answer.

In these three Theological Virtues, Faith, Hope, and
Chaeitt ; into which three Parts it is our Intent to divide
this Confession ; namely, in the First Part we shall treat
concerning Faith : In the Second, of Hope and the Lord's
Prayer, and the Evangelical Beatitudes : And, lastly, in
the Third Part, of the divine Law, in which the Love of
God and of our Neighbour is contained.

'&'

Question 4.
What is Faith?

Answer.

Faith (according to the blessed Paul, Heb. xi. 1) is the sub-
stance of Things hoped for, the Evidence of Things not seen ;
for by it the Elders have obtained a good Report; or, the
Orthodox Catholic and Apostolic Faith is to believe with the
Heart and confess with the Mouth, one God in three Persons.
As the same Apostle teacheth us {Rom. x. 10), With the
Heart is believed unto Righteousness, and with the Mouth Con-
' fession is made unto Salvation.

Further, every orthodox Christian ought firmly and with-
out doubting, to believe all the Articles of Faith that the
Catholic and Orthodox Church believeth; which were de-
livered unto the Church from our Lord Jesus Christ by the
Apostles : And which have been expounded and approved
by General Councils {Synod 6, Canon 82). These also is
he to believe with a real and sincere Faith ; as the Apostle
commandeth (2 Thess. ii. 15), Therefore, Brethren, standfast,
and hold the Traditions which ye have been taught, whether by

14 The Orthodox Confession of the

Word or our Epistle. And again elsewhere (1 Cor. xi. 2),
Now I praise you, Brethren, that you rememher me in all
things, and keep the Traditions as I have delivered them unto
you. From hence it is manifest that the Articles of Faith
have received their Authority and Approbation partly from
the holy Scriptures, partly from ecclesiastical Tradition, and
the Doctrines of Councils, and of the holy Fathers ; which
matter St. Dionysius thus explaineth {Hierarch. EccL, cap. I,
page 108, Morell), " The Oracles delivered of God are the
Essence and Foundation of this our Hierarchy. Of these we
chiefly reverence whatever our divine Teachers the Apostles have
delivered unto us in the sacred and theological Books; and
next those things in which those most holy Men instituted and
initiated our Instructors and Leaders by a kind of immaterial
Initiation, and, as it were, from the very Transcript of the
Heavenly Hierarchy ; as it were, by a mental Communication ;
by the Means indeed of corporeal Speech, but not the Materi-
ality of Writing." That is, the Precepts of the Church are
of two kinds, the one committed to writing, which are con-
tained in the divine Books of sacred Scripture, and the
other delivered from the Apostles by "Word of Mouth. These
are the same which the Councils and holy Fathers did after-
wards more at large declare. On this twofold Foundation
standeth built our Faith, which it is our Duty not only to
keep shut up in the Privacy of our own Breast, but un-
dauntedly, and without doubting, to preach and profess
openly with our Mouths, according to the holy Psalmist and
St. Paul {Psal. cxvi. 10), J believed, and therefore have I
spoken; we believe, and therefore speak.

Question 5.

What are the Articles of the Catholic and Orthodox
Faith ?

Answer.

The Articles of the Orthodox and Catholic Faith are twelve
in Number, according to the Creed of the first Council
held at Nice, and the second held at Constantinople:
In which Councils every thing belonging to our Faith is

Catholic and Apostolic Eastern Church. 15

laid down so accurately, and at large, that neither are we to
believe more nor ought we to believe less, than is therein
expressed ; nor may we understand or construe it in any
other Sense, than did those Fathers.

Question 6.
What is the first Article of Faith ?

Answer.

I believe in one God, the Father Almighty, Maker of Heaven
and Earth, and of all things visible and invisible.

Question 7.

What are the Doctrines contained in this Article of
Faith ?

Answer.

This Article includeth two Doctrines ; first, that we should
believe and confess, that God is One {Deut. vi. 4) to be
adored in most holy Trinity ; and that in this divinity the
Father is the Origin and Root of the Son and the Holy
Ghost. Secondly, that this Triune God created all things out
of nothing, both visible and invisible ; as testifies the holy
Prophet {Psal. xxxiii. 9), He spoke, and they were made;
he commanded, and they were created.

Question 8.

How ought I to think of God ?

«

Answer.

Thou oughtest to believe that God is one in most holy
Trinity, according to these Words of Scripture : {Ephes.
iv. 6,) One God and Father of all, who is above all, and
through all, and in us all : Who, out of his infinite Good-
ness, created this World from nothing, that other Beings,
in glorifying him might partake of his Felicity ; not that
he wanted any thing ; being in himself most completely

16 The Orthodox Confession of the

a

glorious and perfect. Yet cannot any created Beings,
whether visible or invisible, not even the Angels themselves,
thoroughly comprehend the nature of God, forasmuch as
there can be no Proportion or Comparison between the
Creator and the Creature, It is sufficient for us (as saith
St. Cyril of Jerusalem, Catech. vi. p. 40, Morell), " If we
rightly profess to have one eternal aud unchangeable God,
beside him there is no other God^ As the Lord himself
hath declared by his Prophet {Isaiah xliv. 6), / am God,
the First and the Last; beside me there is no other God.
After the same Manner, also, Moses exhorteth the Children
of Israel {Deut. vi. 4), Hear, 0 Israel, the Lord our God is
one Lord?

Question 9.

But, if God is One, it seemeth, of Necessity, that he
should also be one only in Person.

Answek.

It is not necessarily so ; for altho' God, in his Nature and
Essence, is indeed but One ; yet in Person is he Three :
As our Saviour himself teacheth, saying unto his Apostles
{Matth. xxviii. 19), Go, teach all Nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost.
From whence it is manifest that in one and the same God-
head there be three distinct Persons, the Father, the Son
the Holy Ghost — The Father, of whose proper Essence the
Son was begotten, and the Holy Ghost proceeded before all
Ages ; The Son, begotten before all Worlds by the Father
and consubstantial with him ; The Holy Ghost, proceeding
from the Father from all Eternity, and co-essential with the
Father aud the Son, as the divine Damascene explaineth in
these Words (Book i. chap. 11), The Son and the Holy
Ghost are from the same Cause, namely, the Father; and
elsewhere (chap, x.) The Son is of the Father as being be-
gotten. The Holy Ghost is also of the Father, not as being
begotten, but as proceeding. Furthermore, Gregory the
Divine {De Spiritu Sancto, p. 64, Aid. p. 604, Also p. 431)
on these Words of the Apostle to the Romans (chap. xi.

Catliolic and Apostolic Eastern Church. 17

36) : of him and through him, and to him are all things,
speaketh thus : " The first, {i.e., of him) n>e apply to the
Father, the second to the Son, and the third (that is, to him)
to the Holy Ghost ; from whence it is manifest that, in the
Godhead, there is a Trinity. Wherefore, without any Dif-
ference or Distinction, we are baptizing in the Name of the
Father, and of the Son, and of the Holy Ghost ; For what
the Father is in his Nature, the same is the Son and the
Holy Ghost. Now the Father is, in his Nature, true and
eternal God, the Creator of all things both visible and
invisible. Such therefore is the Son, entirely without any
Difference, and the Holy Ghost ; and all these are con-
substantial with each other. Accordingly the Evangelist
teacheth (1 John v. 7), There are three that bear Record in
Heaven, the Father, the Word, and the Holy Ghost, and these
three are one. In which Words this only is to be excepted,
that, as to the divine Essence, The Father is the Cause of
the Son and the Holy Ghost, inasmuch as both these Per-
sons have their Origin from him, and he from none. Thus
we are taught by our Saviour Jesus, who is Eternal Truth
itself. Thus have we received from the holy Apostles.
Thus, and thus only, have both universal, aud particular
Councils, and the Doctors of the Church, taught, declared,
and decreed. And thus our Orthodox and Catholic Church
professeth and teacheth. For this Faith the holy Martyrs
poured out their Blood, and laid down their lives. And this
Faith we must, with our whole Hearts, steadfastly believe
and keep firm and unshaken, laying down our Lives for it,
if requisite, through the Hope of eternal Salvation ; which,
if good Works accompany our Faith, we shall be crowned
with everlastingly in Heaven.

Question 10,

I would have this Mystery of the holy Trinity more fully
explained to me.

Answer.

No Comparison can be made, which would fully explain this
Mystery ; so as that we should clearly comprehend, how God,

18 The Orthodox Confession of the

who is in Essence but One, should be Theee in Person. No
likeness, nor Example, can sufficiently express him ; as God,
whose name is Jehovah, doth himself testify ; saying (Isai.
xlvi. 5), To whom will ye liken me, and make me equal, and
compare me, that we may he alike? For the Mind of Man,
or Angel, is unable to conceive, or to express this wondrous
Truth : wherefore we should wisely say, with the Apostle
(2 Cor. X. 5), Casting down Imaginations, and every high thing
that exalteth itself against the Knowledge of God ; and bring
into Captivity every thought to the Obedience of Christ. We
believe, with a firm Faith, that God the Father, self-existing
from Eternity to Eternity, depending on none, begot the Son,
and produced the Holy Ghost : As St. Athanasius, in his
Creed, doth more fully, and at large, declare. And being
contented with this Simplicity of Faith, let us search no
farther. For the inquisitive Searcher into the hidden things
of God is forbidden in holy Scripture {Sirach iii. 21), Seek
not out the Things that are too hard for thee ; neither search the
Things that are above thy Strength; but what is commanded
thee, think thereupon with Reverence ; for it is not needful for
thee to see with thine Eyes the Things that are in secret. Let
it therefore suffice us, that those same Scriptures of the old
Law, at the same time that they declare unto us one God, do
also teach us Three Peesons, ( Gen. i. 26) God said. Let Us
make Man after Our Image and in Our Likeness. And (chap,
iii. 22), Behold the man is become as one of Us ; and (chap,
xi. 7), Go to, let Us go down and there confound their Language.
And the Prophets expressly declare this saying {Isai. vi. 3),
And one (Angel) cried unto another, and said. Holy, holy, holy.
Lord Sabaoth, the whole Earth is full of his Glory. In like
manner the holy Psalmist (Psal. xxxiii. 6), By the Word
of the Lord were the Heavens made, and all the Host of them
by the Spirit of Ms Mouth. To this same purpose the blessed
Scriptures, and the Doctors of the Church are full.

Question 11.
What are the Attributes of God ?

Catholic and Apostolic Eastern Church. 19

Answer.

As God himself is iiicompreliensible ; so also are his Attri-
butes. Yet so much as we can learn concerning them from
the Scriptures, and the Doctors of the Church, we may think
and declare of them. We may therefore consider the divine
Attributes as Peesonal or Essential.

Question 12.
What are the Personal Attributes of God ?

Answer.

The Personal Attributes of the Godhead are those by
which the Persons in the most holy Trinity are distinguished
from each other. As, what appertaining to the One, cannot
appertain to the other : Thus the Person of the Father is not
the Person of the Son, for the Father is begotten of none,
but the Son was essentially begotten of the Father before all
Ages ; as saith the Scriptures (PsaL ex. 3), The Dew of thy
Birth is of the Womh of the Morning. Thus Father, Son,
Holy Ghost, unbegotten, begotten, proceeding ; as peculiar
to each Person: This is what distinguisheth or divideth the
divine Persons but not their Essence, which in itself is
undividable, only separated from created Beings. Now as
the Unbegotten and the Begotten cannot be the Person, so
we are to consider the Holy Ghost, who proceeded from the
Essence and Nature of the Father, without any beginning of
Time, that is, from all Eternity, and is consubstantial with
the Father and the Son ; yet distinct from him in bis per-
sonal Attribute, as proceeding from him. And in like manner
from the Son, as being from the same Father, not by Gene-
ration, like the Son, but by Procession, and therein co-essential
with the Son, as being from the same Nature of the Father,
with whom they are both consubstantial, as being of the
same Nature with him. On which thus discourseth Gregory
the Divine (Orat. xxiii. eiVKjocoi/a, p. 442), " This is common
to the Son and the Holy Ghost, that both Persons are from
the Father. But this peculiar to the Father, that he is unbe-

20 The Orthodox Confession of the

gotten, as it is to the Son, that he is begotten, and to the 'Roin
Ghost, that he proceedetk" And farther the whole Dispen-
sation of the Incarnation, is a joersowa/ Attribute of the Son,
forasmuch as neither the Father nor the Holt Ghost were
incarnate. Thus doth the Holy, Catholic, and Apostolic
Church teach us to believe and confess ; God ; One in Nature
and Three in Person : concerning which, read the first Council
of Nice, and the second general Council of Constantinople.

Question 13.
What are the Essential Attributes of God ?

Answee.

The Essential Attributes of God, are those which equally
belong to the Father, the Son, and the Holy Ghost : Namely,
to be God, to be Creator, to be Fore-knowing, to behold
all Things, to be present with all Things, to fill all Things,
to be infinite and boundless, to know all Things, whether
hidden or manifest ; and to sum up all in a few "Words,
besides the Personal Attributes before-mentioned, as of the
Father to be unbegotten, and the Cause of the Persons, of
the Son to be begotten and incarnate, and of the Holy
Ghost to proceed ; whatever else is said of God, is pro-
perly an Attribute of the Divine Nature, and equally
appertaineth to the three Persons, without any Difference
and Distinction.

Question 14.

Why is only this Attribute, Almighty, expressed in the
first Articles of the Creed ?

Answer.

Because this Word, Almighty, most fully expresses the
peculiar Essence of the divine Nature, since no created Beino"
can be called Almighty ; and that for two Reasons, namely
first, for that it doth not derive its Nature from itself but
from its Creator; and, secondly, because no created Being
can produce something out of nothing, which Almio-htiness

Catholic and Apostolic Eastern Church. 21

alone can do. And God hath declared his Almightiness in
the Bevelation (i. 8), I am Alpha and Omega, the Beginning
and the Ending, saith the Lord, which is, and which was, and
which is to come, the Almighty. The same saith the Arch-
Angel Gabriel {Luke i. 37), With God nothing shall be im-
possible. Nevertheless, this universal Power and Almighti-
ness of God, is distinct from his Will and Benevolence,
inasmuch as that doth not all which it can, but all which
this appointeth : According to the holy Psalmist {Psal. cxv.
3), As for our God, he is in Heaven; he hath done whatsoever
pleased him. For it is certain had he pleased, he might
have made six thousand Worlds as easily as he made this,
but he milled not. We must, farthermore, consider the
divine All-powerfulness as joined with the highest and
utmost Perfections, most clearly void of all, even the least
Weakness or Imperfection ; as for instance, God cannot be
evil ; he cannot sin, he cannot lie nor deny himself (2 Tim.
ii. 13; Heh. vi. 18), for these are mere Imperfections: And
God cannot be Almighty if he could be wicked, or defiled
with Sin, or deny himself; these being the Marks or Fruits
of Imperfections. But God is Almighty by his Will and
most perfect Goodness, as the Prophet celebrates him (Psal.
Ixxvii. 13, 14), Who is so great a God as our God? Thou
art the God that dotk Wonders, and hast declared thy Power
among the People. To conclude, God is styled Almighty,
because all things are in his Power and Command, and
because without any Labour or Difficulty he created the Uni-
verse by merely and only Willing that it should be so.

Question 15.

Why is God said to be in such or such a Place, since he
is boundless, and cannot be confined in any Place, being
present at all Times in all ?

Answer.

Although the immaterial and incorporeal Divinity cannot
be circumscribed in Heaven, or Zion, or any other Place,
God not being in Place, but being Place unto himself,

22 The Orthodox Confession of the

yet we are wont to say, God dwelleth there wheresoever he
hath been pleased more particularly : and the oftenest to
manifest his Goodness, and show forth his marvellous Works.
" As in Heaven,'" sayeth St. Damascene (Orth. Fid., c. x. 16),
" where be the Angels mho perform his Commands, and with
never-ceasing Praises glorify his Majesty ; On Earth, for there
incarnate he dwelleth amongst Men : In the holy Church, for
there, after a peculiar Manner, is his Grace bestowed on the
Faithful, and his Glory declared. And in like manner is every
Place said to be his, where is Grace in any Manner revealed.''

Question 16.

"Whereas thou affirmest that it is the Property of God
only to know all things, hidden and manifest : Whence
Cometh it that Angels, and among Men the Prophets, have
also known those Things ?

Answer.

God in himself knoweth the most hidden and secret
Things, and the most concealed Thoughts of both Angels
and Men ; not only at the Time when they are thought,
but even before the Worlds were made, according to the
Scriptures {Eccles. xxiii. 19), The Eyes of the Lord are ten
thousand Times brighter than the Sun, beholding all the Ways
of Men, and considering the most secret Parts. And again
(xlii. 18), The Lord knoweth all that may be known, and he
beholdeth the Signs of the World. He declareth the Things that
are past and to come, and revealeth the Steps of hidden Things.
And ^t.John in the Levelation (li. 2^), L am he which searcheth
the Reins and Hearts, and T will give unto every one of you
according to your Works. But when at any Time Angels or
Men have known what was to come, it hath always been
from divine Revelation, according to the Scripture {Dan. xi.
22), He revealed the deep and secret Things. So Elisha knew
what his Servant Gehazi had privily received on the Way from
Naaman (2 Kings v. 26). And the Apostle Peter knew what
has been done by Ananias and Sapphira {Acts v.). And so
in like manner all the Prophets foreknew the future.

Catholic and Apostolic Eastern Church. 23

Question 17.
Be there aay more Attributes of God ?

Answer.

The divine Attributes are, indeed, numberless : but those
which, as necessary to Salvation, we have recited, are suf-
ficient to teach us how we ought to think of God. Do thou,
therefore, more particularly believe, with a firm and unmov-
able Faith, that God is One in three Persons, Almighty,
All-present, All-knowing, Unchangeable, and Eternal.

Question 18.

In this Article the Word Creator is used : Is, then,
every Thing made or created by God ?

Answer.

God is, doubtless, the Maker of all Things, risible and
invisible : Who first from Nothing made the Hosts of
Heaven only by a Thought; that they might be the chief
Resounders of his Praise, and that intellectual World, who,
according to the Grace bestowed on them, see the Glory
of God, and in perfect Obedience for ever do his Will.

After which he created this visible and material World out
of nothing ; and, lastly, he made Man, compounded by an
immaterial, reasonable Soul, and a material Body: That
Man, thus made, might be a Manifestation that the same
God was the Author and Maker of both Worlds, From
whence Man is not unaptly called a Microcosm, or little
World, as being in himself an Epitome, or Abridgment, of
the Universe.

Question 19.

As God created the Angels first, I would know what we
are to think concerning them ?

24 Tlie Orthodox Confession of the

Answer.

The Angels are Spirits, whom God, out of nothing, hath
produced into Beiug, that they might serve him, and sing
praise unto him : And, in this World, might assist Men,
and lead them into his Kingdom. To these is committed the
Care and Guardianship of Cities, Kingdoms, aud Countries,
Monasteries, Churches, and both Ecclesiastical aud Secular
Men. As.it is evident from the Acts of the Apostles, where
there is an Example hereof {chap. v. 19), The Angel of the
Lord by Night opened the Prison Boors, and brought them
forth and said. Go, stand, and speak in the Temple to the
People all the Words of this Life. And again (xii. 7), And
behold the Angel of the Lord came upon him, (8) and said unto
him, Gird thyself, and bind on thy Sandals, cast thy Garment
about thee, and follow me. And a little after {ver. 11), When
Peter was come to himself, he said, Norn L know of a Surety
that the Lord hath sent his Angel, and hath delivered m£ out of
the Hand of Herod, and from all the Expectation of the People
of the Jews. In like Manner our Saviour teacheth us, that
Infants are in their Care, saying {Matth. xviii. 10), I say
unto you, that, in Heaven, their Angels do always behold the
Face of my Father which is in Heaven. Also, they present
our Prayers and Alms, aud other good Works, before the
divine Majesty. Not that God himself doth not observe
our Alms, or hear our Prayer, but because they intercede
for us. And under the first Dispensation, before the Law of
Moses was delivered, the Angels were the Teachers of the
Law, and Will of God, unto our Fore-fathers, and led them
in the Way of Salvation (see Dionysius's Hierarch. Eccl. iv.
p. 26). And, after the Delivery of the Law they instructed
Men, and shewed them the Good, as appears at large in
the holy Scriptures, which relates both the Appearance of
Angels unto the Prophets, and their shewing them what
was to come. Thus the Angel warned Joseph to escape the
bloody Purpose of Herod {Matth. ii. 13), The Angel of the
Lord appeared to Joseph, saying, Arise, and take the young
Child, and his Mother, and flee into Egypt, and be thou there
until L bring thee Word. For Herod will seek the young Child

Catholic and Apostolic Eastern Church. 25

to destroy him. And again, when the same Joseph feared to
take unto him the blessed Virgin (Matth. i. 20), the Angel
of the Lord directed him. By the Ministration of Angels
also the Works of God are declared, as (Luke ii.) when
Christ was horn at Bethlehem, they told it to the Shepherds.
Angels also, by the Command of God, attend upon good
Men, and deliver us from many Dangers, driving away
the Enemy of our Souls, who doth always most cruelly
persecute us, whenever the divine Permission suffers him.
And it is suflEiciently evident that this our celestial Genius
watches over us, and guards us, from the Scripture which
saith concerning him that trusted in God alone (Psal. xci. 11),
He shall give his Angels Charge over thee, to keep thee in all
thy Ways.

Question 20.
Into how many Orders are the Angels distributed ?

Answee.

According to the Opinion of St. Dionysius {Eier. Cosiest.,
cap. vi., vii.), they are distinguished into nine Choirs, which
are again distributed into three Orders. The first Order is
of those who are nearest to God, as the Thrones, Cherubim,
and Seraphim. In the second the Powers, Dominions, and
Virtues. In the third the Angels, Archangels, Principalities,
and those all disposed in such Order, that all the lower
Eanks are enlightened, and receive the divine Blessings
from the higher. These Angels always continue in the Love
of God, having received this Grace that they should be in-
capable of falling, because they listened not unto Lucifer,
when he tempted them to rebel against God, through whose
Grace only it is that they are thus established, and not
through their own Strength. And thus far we think it
sufficient to treat in the small Compass of this Confession,
concerning the Knowledge of Angels : Wherefore, since it is
well enough known .that the Angels do help us with their
Guardianship, and also assist us with their Intercession,
let us therefore, as we ought, entreat them, that they may

26 Hie Orthodox Confession of the

pray to God for us. More especially the Angel who is
appointed our Guardian and Guide.

Question 21.
What are we to think concerning evil Angels ?

Answer.

They are all created good by God ; for whatsoever God
made, it was good; but, through their own Will, they
became evil, as our Lord testifies of the Chief of the Devils
{John viii. 44), He was a Murderer from the Beginning, and
abode not in the Truth, because there is no Truth in him.
When he speaketh a Lie, he speaketh of his own ; for he is a
Liar, and the Father of it. These are the Authors and
Chiefs of all Impiety, and continual Blasphemers of the
Divine Majesty. These are the Deceivers of Mankind, both
they and their Instruments, according to the Scripture
(1 Pet. V. 8), Be sober, be vigilant, because your Adversary,
the Devil, as a roaring Lion walketh about, seeking whom
he may devour. Nevertheless, be it known that the Devil
cannot exercise any Power, or offer any Violence unto any
Man, or any Thing, unless they are so permitted of God, as
the Scripture witnesseth {Matth. viii. 31), The Devils besought
him, saying, Lf thou cast us out, suffer us to go away into the
Herd of Swine ; and he said unto them. Go. And let every
one be assured, that it is least of all in their Power to compel
Man to sin ; they can only tempt, and persuade us, by their
Instigation and Deceit, to do evil and go astray : For
Man is endowed with a free Will, which God himself will
not constrain, or lay not under any Necessity. But foras-
much as the Devils are condemned unto everlasting Punish-
ment and Torments, they can never become Partakers of
the divine Mercy or Grace ; as it is said {Mattk. xxv. 41),
Depart from me, ye cursed, unto everlasting Fire, prepared
for the Devil and his Angels.

Question 22.
What are we to believe concerning other created Thino-s?

Catholic and Apostolic Eastern Qhurch. 27

ANSWER.

As follows : That God, by his Word and Command, hath
made all Things oi;t of nothing; and, lastly, created Man,
and appointed him the Heir and Lord of all things under
Heaven, saying {Gen. i. 26), Let us make Man in our
Image, and after our Likeness ; and let tkem have Dominion
over the Fish of the Sea, and over the Fowl of the Air, and
over the Cattle, and over all the Earth. And the sacred
Poet {Psal. viii. 7), Thou makest him to have Dominion of
the Works of thy Hands ; and thou hast put all things in
Subjection under his Feet ; all Sheep and Oxen, yea, and the
Beasts of the Field, the Fowls of the Air, and the Fishes of
the Sea, and whatsoever walketh through the Paths of the Seas.
And a little before, Thou madest him a little lower than the
Angels, thou hast crowned him with Glory and Honour. But
because he disobeyed the Command of God in Paradise, and
took and ate of the forbidden Fruit, therefore being at once
deprived of all the Honours and Favours with which he
had been adorned, whilst he held his Integrity, he was
driven out of the Mansion, and became such as the Prophet
hath described him {Psal. xlix. 20), Man that is in honour,
and understandeth not, is like the Beasts that perish, and is
become like unto them. And to the same purpose {Gen.
iii. 19), Dust thou art, and into Dust shalt thou return.

Question 23.

What was the State of Innocence of Man, or Purity and
Freedom from Sin ?

Answek.

The State of Innocence and Integrity was twofold, accord-
ing to St. Basil (Homily on the first of Proverbs, p. 184, Bas).
'Yh.e first is a voluntary Departure from Sin : as when a Man,
of his own deliberate Purpose, forsakes what he knows to be
Sin. T^e oiJ^er- is simply not knowing Sin : as when a Person,
either by Reason of tender Age, or any other Cause, is with-
out knowing or committing Evil. Of this last Kind was

28 The Orthodox Confession of the

the Innocence of Adam before the Fall, joined with a most
complete and perfect Rectitude, and innate Justice both of
Will and Understanding. So that in his Understanding all
Knowledge was included ; and, in his Will, all Probity and
Honesty. For inasmuch as Adam had a perfect Knowledge
of Grod, therefore in knowing of God, he knew all other
things through God, as appeared in that, when all the
Creatures came to Adam to be named : For he gave them
all Names expressive of the several Natures and Disposi-
tions, which he knew not from any Experience, but from
that Knowledge of things which, by the Blessing of God,
he had. And as for his Will, that was, in all things,
governed by his Reason ; yet so as to retain a perfect
Freedom, and that it is manifestly in the Power of Man to
sin, or not to sin, is evident from holy Scripture (Ecclesiast.
XV. 1 1), &y not thou, It is through the Lord that I fell
away ; for thou oughtest not to do the things which he hateth.
Say not thou, He hath caused me to err; for he hath no need
of the sinful Man. The Lord hateth all Abomination ; and
they that fear God love it not. He himself made Man from
the Beginning, and left him in the Hand of his Counsel. If
thou wilt, thou shall keep the Commandments and Faith by
doing what pleases him. He hath set Fire and Water before
thee ; stretch forth thine Hand unto whither thou wilt. Before
Man is Life and Death, and whether him liketh, shall be given
him. And a little after (ver. 21), He hath commanded no
Man to do wickedly ; neither hath he given any Man Licence to
sin. In such a state of Innocence and Impeccability, like
the Angels, was Man : But when, by transgressing the
Commandments, he had sinned, he then came in a State
of Sin ; and, being expelled from Paradise, he became sub-
ject to Death, according to that Scripture {Rom. vi. 28),
The Wages of Sin is Death ; and presently losing the Perfec-
tion of his Reason and Understanding, his Will became
prone to evil rather than good. Thus the State of Inno-
cence and Integrity, by Man tasting of evil, became a State
of Sin ; and Man, who before was perfect, debased so low
that now he may well cry out with David {Psal. xxii. 6)
I am a Worm, and no Man.

Catholic and Apostolic Eastern Church. 29

Question 24.
Whether all Men are liable for the Sin of Adam ?

Answer.

As all Mankind, during the state of Innocence, was in
Adam ; so in him all Men, falling from what he fell, re-
mained in a State of Sin. Wherefore Mankind is become,
not only subject unto Sin, but also, on Account of Sin,
unto Punishment; wliich, according to the Sentence pro-
nounced of God, was (Gen. ii. 17), In the Day that thou
eatest of the Tree, thou shalt surely die. And to this the
Apostle alludes {Rom. v. 12), Wherefore as by one Man
Sin entered into the World, and Death by Sin, and so Death
passed upon all Men, for that all have sinned. So that we
are conceived in our Mother's Womb, and born in this
Sin, according to the holy Psalmist (Psal. li. 7), Behold,
I was shapen in Wickedness, and in Sin hath my Mother con-
ceived me. This is called parental, or original Sin, first,
because that, before this, Man was free from all Sin ;
although the Devil was then corrupt, aud fallen, by whose
Temptation this parental Sin sprang up in Man ; and Adam
becoming guilty, we all likewise, who descend from him, be-
come also guilty. Secondly, this is called original Sin, because
no Mortal is conceived without this Depravity of Nature.

Question 25.

But since God foreknew that Adam would fall, where-
fore, I pray, did he create him liable to it ?

Answer.

God fully foreknew both the Fall of Adam, and the Malice
of Lucifer, before he created either, and the most minute
Thoughts and Actions that either of them would think or act ;
nevertheless the divine Goodness would not suffer itself to be
overcome by the Wickedness of Man, or the Devil (see St.
Damascene, ii. 27, and in his Dialogue concerning the Mani-

30 The Orthodox Confession of the

chees, pp. 542, 556), but, that it might be the more manifest,
G-od created the Devil a good Angel, who, of his own free
Will and Choice, became Evil : as afterwards Man did by his
Temptation. Now, God so dealt with Mankind, that, in his
Disobedience, God's Goodness might shine with more glorious
Brightness, by sending his only Son into this World, who
might take Flesh of a most unspotted Virgin, by the Opera-
tion of the Holy Ghost and redeem lost Man ; and receive
him into his Kingdom, adorned with greater Glory than he
had before in Paradise, to the eternal Confusion of the Devil.
Therefore neither ought the Sin of Man hinder, that God
should not create him.

Question 26.

Since, then, God knew all things before they were, did not
he predestinate them to be good or evil, in such wise that
they could not be otherwise than they are ?

Answer.

God ceridAuly foreknetv all things before they were in Being;
but he only predestinated Good (St. Damascene, Book ii. chap.
XXX.), for it were contrary to the divine Gooduess to predes-
tine Evil. For Evil is no other than Sin ; for, except Sin,
which is the transgressing of the divine Will and Law, pro-
perly speaking, there is no such thing as Evil in the World :
For those which God is pleased to inflict on us for our Sins,
as Pestilence, War, Sickness, and such like, they are said to
be evil with regard to us {Basil, Romily ix., that God is not
the Cause of Evil), because they afflict us with Pain and
Sorrow, to which we are averse : But, with regard, to God,
they are not evil, but rather good, as being the Instruments
of his Correction, whereby he converts us to Eighteousness.
Therefore when the Scripture saith {Amos iii. 6), Shall there
be evil in a City, and the Lord hath not done it? there by
the Word evil is to be understood the just Judgment of God.
In fine, God, in his Wisdom and Justice, predetermines only
those things which are entirely out of our Power, with reo-ard
to their being or not being; and in those good thino-g which

Catholic and Apostolic Eastern Church. 31

are in our Power to be done, he foreknows, but so that his
Will hindereth not ours, which no way controls the Nature
of Free-will.

Question 27.

What is Free-will?

Answer.

Man's Free-will is an absolute, free, and voluntary Choice
to do Good or Evil, arising from Reason or the reasonable Soul.
For it is necessary that a Being endued with Eeason, should
have a Nature joined with a Power over his own Will, which,
as Reason prompted, he should exercise freely. Now Reason,
whilst Man remained in the state of Innocence (that is, before
his Fall) was perfect and uncorrupt; and by his Fall, became
corrupt ; but his Will (although with regard to the Desire of
Good and Evil, it remained unaltered), yet, in some things,
it became more inclined to the Evil, and in others to the
Good : As saith St. Basil (on Isai. xiv.). Every Man may by
his Will and Choice become either a good Seed or a bad ;
according to the Apostle (1 Cor. iv. 15), In Jesus Christ I
have begotten you through the Gospel. Also St. John (John
i. 12), As many as received him, to them gave he Power to become
the sons of God. Wherein the holy Doctor teacheth us, that
notwithstanding the Will of Man is miserably depraved by
original Sin ; yet it is the Choice of every one whether he
will become righteous, and the Child of God ; or wicked,
and the Child of the Devil. This, I say, is in every one's
Power, but with the divine Grace assisting him to do Good,
and withdrawing him from Evil ; yet, nevertheless, so as not
to interfere with his free Will.

Question 28.

Seeing that Man is born in Sin, is the Soul, as well as the
Body, from the Seed of Adam ?

Answer.

The human Body descends from Adam, but the Soul comes
from God : According to the Scripture {Zach. xii. 1 ), The

32 The Oi'thodox Confession of the

Lord which stretcheth forth the Heavens, and layeth the Foun-
dations of the Earth, and formeth the Spirit of Man within
him. And agaiu {Eccl. xii. 7), Then shall the Dust return to
the Earth as it was, and the Spirit shall return to God who
gave it. For if the Soul were of human Seed, doubtless it
would die with the Body, and, with that, return to Dust ; but
we are taught otherwise in the holy Scriptures, where Christ
says to the Thief on the Cross {Luke xxiii. 43), Verily I say
unto thee, This Day shall thou be with me in Paradise. The
Body of the Thief remained on the Cross, but the Soul, as
being an immortal Spirit, entered with Christ into Paradise :
Whereas, if it had been of human Extract, it must have
died with the Body on the Cross. And, indeed, how can we
otherwise understand these Words of our Lord ? {Matth. xxii.
31), Have ye not read that which was spoken to you by God,
saying, I am, the God of Abraham, and the God of Isaac, and the
God of Jacob ? God is not the God of the Dead, but of the Living.
Which Words cannot be applied but to the Soul, for the
Bodies of those Fathers had been long ago consumed to
Dust ; they must, therefore, be meant of the Soul, which,
as it liveth for ever, so it for ever standeth in the Presence
of God. Now, if the Soul were of the same Stock with the
Body, without doubt it must run the same Fate with it, and
together with it also perish. But the Soul is immitted into
the Body by God, when he hath fitted and prepared it for
its Eeception, and is diffused throughout all its Parts, as
Fire pervades all Parts of the glowing Iron. But chiefly it
resides (according to St. Damascene, i. xvii.) in the Head
and Heart,

Question 29.

Since God is the Creator of all Things, should he not
also provide for all Things ?

Answer.

He doth provide entirely for all Things : For from the
smallest to the greatest, he knoweth them all, and every
Individual which he hath made he particularly taketh Care
of. For so sayeth our blessed Saviour {Matth. x. 29), Are

Catholic and Apostolic Eastern Church. 33

not two Sparrows sold /or a Farthing ? and ono of them shall
not fall on the Ground without your FatJier. But the very
Hairs of your Head are all numbered. The same Provideuce
David celebrates in the Old Testament {Psal. cxlv. 15), The
eyes of all wait upon thee, 0 Lord, and thou givest them their Meat
in due Season. Thou openest thy Hand, and fllest all Things
living with Plenteov^ness.

Question 30.

Are the Words Foreknowledge, Predestination, Provi-
dence, of the same Signification in Divinity ?

Answer.

Foreknowledge, Predestination, and Providence have
different Signification in Divinity. Providence respects
Things which are already created, but Foreknowledge and
Predestination were in God before any Thing was created,
but in a manner distinct from each other ; Foreknowledge
being the bare, simple knowing of a future Thing, without
any determinate Specification of it : that is, not necessarily
determining that this or that should be. But Predesti-
nation, joined with Foreknowledge, is a determining the
Species, or what a Thing must be absolutely ; only,, always
determining Good, and not Evil. For if Pbedestination were
to appoint Evil, it would be contrary to the essential Good-
ness of God : Therefore, in like manner, as we first conceive
a Thing, and then appoint concerning it, so may we speak
with Regard to God : First in order is his Foreknowledge ;
then his Predestination ; and lastly (things being brought
into actual Being) his Providence. As the Apostle plainly
teaches {Rom. viii. 29), For whom he did foreknow, he also did
predestinate ; whom he did predestinate, them he also called ; whom
he called, them he also justified ; and whom he justified, them he also
glorified. But this is only to be understood oi Man, for other
created Beings (except the Angels, who are settled in a State
of Certainty and Safety) are not the objects of the Divine
Pkbdestination ; For, as they had no free Will, so they are

c

34 The Orthodox Confession of the

without Imputation whatever they do, being done by the
Impulse of natural Instinct ; wherefore they are neither
chastised with Punishment of any kind, nor crowned with
the Rewards of Glory and Praise.

Question 31.

What doth this Article farther teach, concerning God and
his Creation?

Answek.

Whatever your Mind can possibly imagine good, that
consider as appertaining to God, the supreme Good, as its
Origin and Source ; and whatever you can figure to your-
self of Evil, consider as the most opposite and remote from
God : Not so much as being distant in Place, as being
diiferent in its very Essence. Of created Things, think
thus : That they are good, as being produced by an infinitely
good Maker ; only with this Diiference, that rational Beings,
who are endued with Understanding and free Will, are bad
when they depart from God. Not that they were so created,
but for that they became so by acting contrary to their
Reason. Of irrational Beings, that as they are without free
Will, they are in their Nature Good.

Question 32.
What is the second Article of the Faith ?

Answek.

And in one Lord Jesus Christ, the only begotten Son of God,
begotten of his Father before all Worlds, God of God, Light of
Light, very God of very God, begotten, not made, being of one Sub-
stance with the Father, by whom, all Things were made.

Catholic and Apostolic Eastern Church. 35

Question 33.
What doth this Article of the Creed teach us ?

Answer.

Chiefly two things. First, That the Son of God, Jesus
Christ, is God eternal, of the same proper Nature with his
Father, and equal to him in Glory and Honour : as he saith
of himself (John xvii. 5), And now, 0 Father, glorify thou
me with thine own Self, with the Glory which I had with thee
lefore the World was. Secondly, That Jesus Christ is the
Creator, not only of the Things which are made, but also
of Time itself, in which all things are made (Rei. i. 2),
£y whom also he hath made the Ages. But concerning
permanent Beings, the Evangelist saith (John i. 10), The
World was made by him, and the World knew him not.

Question 34.

What mean the words Jesus Christ, which we meet with
in this Article ?

Answer.

Jesus signifies Saviour, as it is interpreted by the Arch-
angel, who said unto Joseph (Matth. i. 21), She shall bring
forth a Son, and thou shalt call his Name Jesus, for he shall
save his People from their Sins. Wherefore this Name can-
not properly be given unto any one, save only unto our
Lord and Saviour, who hath set free all Mankind from the
Bondage of the B&vil. Christ signifies Anointed : for that,
in the old Law, those who were anointed were called
Christs : namely, Priests, Kings, and Prophets, into which
three Offices Christ was anointed ; not after the common
Manner of others, but after a superior Manner, above all
others : As the holy Psalmist says (Psal. xlv. 8), Thou hast
loved Righteousness and hated Iniquity; wherefore God, even
thy God, hath Anointed thee with the Oil of Gladness, above
thy Fellows. Wherein is meant, the being anointed with the

36 ' The Orthodox Confession of the

Holy Spirit, witli which he was anointed according to the
Prophet Isaiah (Isai. Ixi. 1), The Spirit of the Lord is
upon me, because the Lord hath Anointed me, to preach good
Tidings unto the Meek. Which words Christ applies to him-
self (Lulce xiv. 21), This Bay is this Scripture fulfilled in
your Ears. Christ, indeed, was, with a three-fold Excel-
lency, and extraordinary Majesty, exalted above his Fellows.
First, as Priest after the Order of Melchizedek, according to
the Apostle {Heb. v. 10), Called of God an High Priest, after
the Order of Melchizedek. And again {Heb. ix. 14), He
calls Christ a Priest, because he offered himself to God and
the Father : saying, Who through the eternal Spirit, offered
himself without Spot to God. And again (verse 28), So
Christ was once offered to bear the Sins of many. Secondly,
The next Excellency and Majesty of Christ, in his Kingly
Office, as the Arch-angel, Gabriel, declared when he brought
tlie heavenly Annunciation to the most chaste Virgin
(Luke i. 32), saying. The Lord God shall give unto him the
Throne of his Father David, and he shall reign over the House
of Jacob for ever, and of his Kingdom there shall be no End.
The Wise Men, also, when they brought their Offerings, testi-
fied concerning his Kingdom, saying {Matth. ii. 2), Where
is he that is born King of the Jews ? And the Title given
him at his Death confirms this, when it was written (John
xix. 9), Jesus <9/'Nazaebth, the King of the Jews. Thirdly,
Concerning his third Office, Moses long before had prophe-
sied, by inspiration, saying (Deut. xviii. 10), / will raise
them up a Prophet from among their Brethren, like unto thee.
This Greatness of our Lord's sufficiently appears from the
Sanctity of the Doctrine which he taught ; from whence,
also, his Divinity is sufficiently manifest, and in which we
are taught everything necessary to Salvation. As himself
spake (John xvii. 26), / have made thy Name known unto them.
And a little above (ver. 8), For I have given unto them the
Words which thou gavest me, and they have received them, and
have known surely that I come out from thee, and they have
believed that thou didst send me. But Christ more especially
exercised this third Office of Prophet when he foretold what
would come to pass ; which he did, not by Inspiration as

Catholic and Apostolic Eastern Church. 37

other Prophets, but as God himself, of his own knowledge,
as being God and Man.

Question 35.
Why is the Son of God called Only-begotten ?

Answer.

That the Son of God is only-begotten is manifest from the
Scripture (John i. 14), We have seen his Glory, the Glory as
of the only-begotten of the Father. And again (ver. 18), The
only-begotten Son which is in the Bosom of the Father. He is
called only-begotten, because he only is the Son of God by
Nature : Others, who are sometimes called the Sons of God,
being so, not by Nature but by Grace, or Adoption, as the
Faithful and Elect. Which Grace of Adoption, to become
the Sons of God, is granted them through Jesus Christ,
according to the Scripture (John i. 12), As many as received
him, to them gave he Power to become the Sons of God.

Question 36.
What mean the Words Light of Light ?

Answee.

For the better understanding this, you are to know that
there be two kinds of Light, namely, created and uncreated.
Of the created Light the Scripture saith (Gen. i. 3), God said, Let
there he Light, and there was Light ; and God saw the Light that
it was good, and God divided the Light from the Darkness. But
touching that uncreated Light, the Prophet isamA tlius (Isai. x.
19), The Sun shall he no more thy Light hy Bay, neither for Bright-
ness shall the Moon give Light unto thee ; hut the Lord shall he an
everlasting Light, and thy God thy Glory. Thy Sun shall no more
go down, neither shall thy Moon vnthdraw itself ; for the Lord
shall he thine everlasting Light. And it is this uncreated Light
•which is intended in this Place, as more plainly appears
from the Words which immediately follow, namely, Very

38 Tlie Onhodox Confession of the

God of Veey God, Begotten, Not Made. Created Light
you are to consider as being made out of Nothing ; but the
begotten Light, or the Son, as springing from the Essence of
The Fathee. As says the Apostle {Eel. i. 3), Who, heing
the Brightness of his Glory, and the express Image of his Person,
and upholding all things hy the Word of his Power, when he had
hy himself purged our Sins, sat down on the right hand of the
Majesty on high.

After the same Manner speaketh he of himself {John viii.
12), I am the Light of the World; he that followeth me shall not
walk in Darkness, hut shall have the Light of Life. Further-
more, it is said Light op Light, because he hath in himself
the whole Essence of the Father ; like as when one Light is
kindled by another, it hath in it all the Nature of that other
Light. Lastly, the Words, By Whom All Things Were
Made, are thus to be understood : As the Son is equal in
the same Nature with the Father, so he is equally Creator ;
and not By Whom, as by a Servant or Instrument, as the
Scripture teacheth us {John i. 10), He was in the World, and
the World ivas made through him ; that is, by him.

Question 37.
What is the third Article of the Creed?

Answee.

Who for us, Men, and for our Salvation, came down from
Heaven, and was incarnate hy the Holy Ghost of the Virgin Mary,
and was made Man.

Question 38.
What doth this Article of the Creed teach ?

Answer.

We are hereby taught four Things : First, That the Son of
God came down from Heaven into the Womb of a most
pure Virgin, to save Mankind, as he before had promised.
Wherefore he thus speaketh concerning himself (John iii.

Catholic and Apostolic Eastern Church. 39

13), No Man hath ascended up to Heaven hut he that came
down from Heaven, even the Son of Man. Now, he came not.
down from Heaven by Change of Place ; for, as being very
God, he fills all Places, and is present in all ; but so it
seemed good unto his Majesty, to humble himself by taking
on him the Human Nature. Secondly, This Article teacheth
us, that our Lord Jesais Christ did verily and indeed take
on him a real Humanity, and not in appearance only.
For in that Moment wherein the holy Maid answered the
Angel, and said. Behold the Handmaid of the Lord, he it
unto me according unto thy Word, His Body was formed in
the Virgin's Womb, and he became a perfect Man in every
Particular, and having a reasonable Soul conjoined with his
Divinity, being Perfect God and Perfect Man, in one and
the same Person. And the Immaculate Virgin was saluted,
and acknowledged to be the Mother of God, as Elizabeth
said unto her {Luhe i. 43), And whence is this to me, that
the Mother of my Lord should come unto me ? Furthermore,
it behoves us to know that the Divinity was not changed
into the Humanity, neither was the Humanity lost in the
Divinity, but each Nature remained complete with all its
Properties, only joined in the same Person ; Sin only,
which appertained to the Human Nature, being excepted.

Question 39.
What is the third Thing taught in this Article ?

Answkk.

Thirdly, we are hereby taught, that the Incarnation of
Christ was by the Operation of the Holy Ghost; so that as
the holy Maid was a Virgin before her Conception, so also
in conceiving, after she had conceived, and even when she
brought fourth, she remained a Virgin. For Christ came
forth of his Mother's Womb after such a Manner as to
leave unviolated her Virginity and left unbroke that Seal,
that she might remain a Virgin for ever,

40 Tlie Orthodox Confession of the

Question 40.
What farther is contained in this Article ?

Answer.

Concerning the most chaste Virgin, and Mother of God,
Mary, whom all the Orthodox (as it is their Duty) ought to
praise and reverence as the Mother of our Lord Jesus Christ,
or rather as the Mother of God, seeing she was thought
worthy, by God, to fulfil so great a Mystery. For which
Reason the Church has composed a Salutation to her partly
with the Words of the Arch-Angel and holy Elizabeth, and
partly with a Form of her own : Thus,

0 G-od-bearing Virgin ! Hail Mary, full of Grace ! the
Lord is with thee : Blessed art thou among Women, and blessed
is the Fruit of thy Womb, for thou hast brought forth the
Saviour of our Souls.

Question 41.
What are we to think concerning this Salutation ?

Answer.

First, Thou must believe that this Salutation was orisi-
nally appointed by God himself: though it was taught unto
Men by the Arch-Angel Gabriel, who hath not dared to have
used it, unless he had been so commanded by God. The
words of the holy Elisabeth were also inspired by the Holy
Ghost, as is evident from the Evangelist's Account {Luhe
i. 41), Elizabeth was filled ivith the Holy Ghost, and she spake
out with a loud Voice, and said, Blessed art thou among Women,
and blessed is the Fruit of thy Womb. Also the Words which
the Church hath added are of the Holy Ghost.

And the Church, by the Authority with which she is
vested, doth command us, that when we pray, we should
frequently honour and praise the blessed Virgin with this
Salutation.

Vatlwlic and Apostolic Eastern Church. 41

Question 42.
What is taught us in this Salutation ?

Answer.

In this Salutation is contained a Commemoration, that
the Soil of God became Man, and of the Benefits which we
receive thereby : And also we learn thereby, that when the
eternal Word of God, which is without Beginning, came
down from Heaven he brought not Flesh with him, but
received it in the Womb of the most holy Virgin, formed of
her purest Blood, by the Operation of the Holy Spirit ; so that
he was born of her as of his proper Parent. And this we must
inost truly and firmly believe ; for the Church doth condemn,
as Heretics, all such as hold that the Saviour came down
from Heaven already clothed with Flesh, wherewith he passed
through the holy Virgin as through a Door {Cyril of Jeru-
salem his Catechis. xiii.). We are, farthermore, taught therein
to call the blessed Virgin God-bearing, according to the human
Nature of Christ ; and that Christ, who was born of her,
was perfect God, and perfect Man. Moreover, this Saluta-
tion, iu calling the Virgin full of Grace, teacheth us, that as
she is the Mother of God, she is made more abundantly a
Partaker of the divine Grace than any created Being :
Wherefore the Church rightly extolleth her above the
Cherubim and Seraphim, For she, far above all the Choirs
of Angels, is at the right Hand of her Son, with all Honour
and Glory, according to David (Psal. xlv. 10), Upon thy
Right Hand did stand, the Queen, in a Vesture of Gold wrought
about with divers Colours. Every orthodox Christian ought
to repeat this Salutation with the utmost Eeverence, and
implore the Intercession of the Virgin ; for the Prayer of
the Mother availeth much with the Son. And whosoever
would be a devout Honourer of the Virgin, let him (alway
standing, not sitting) repeat the Hymn called Akathiston,
and other Supplication and Hymns, which the Church hath
composed in Honour of the Mother of God.

42 The Orthodox Confession of the

Question 43.
What is the fourth Article of the Creed ?

Answer.

Chiefly six Things. First, That the Word verily, and
indeed, suffered on the Cross for our Sakes, and truly and
really died, according to that same Humanity which he
received from the Virgin Mary : As is manifest from the
holy Book (Luke xxiii. 46), And when Jesus had cried with
a loud Voice, he said. Father, into thy Hands I commend my
Spirit ; and having said thus he gave up the Ghost. And
that he truly poured out his precious Blood for us, where-
with he redeemed us, as the Apostle witnesseth {Eph. i.
5, 7), Who hath predestinated us unto the Adoption of Chil-
dren, hy Jesus Christ, in whom we have Redemption through
his Blood, the Forgiveness of Sins according to the Riches of his
Grace.

Question 45.
What is the second Thing contained in this Article ?

Answer.

That Christ suffered the Punishment of us Sinners, hav-
ing no Sin in Himself: as the Apostle St. Peter testifieth
(1 Pet. i. 18), Forasmuch as ye know ye were not redeemed
with corruptible Things, as Silver and Gold, from your vain
Conversation taught you ly your Fathers, hut with the precious
Blood of Christ, as of a Lanib, without Blemish and without
Spot. In like manner doth John the Baptist bear Witness,
that Jesus, who was perfectly innocent, and free from any
Stain of Sin, suffered for our Sins ; For thus saith he {John
i. 29), Behold the Lamb of God who taketh away the Sin of the
World. And this was voluntarily, and of his own free
Will, as himself saith (John x. 18), / have Power to lay
down my Life, and I have Potver to take it again.

Catholic and Apostolic Eastern Church. 43

Question 46.
What is the third Thing taught ?

Answer.

That Christ suffered on the Cross, according to his human
Nature, not according to his Divinity. For his divine Nature
suffered not : that was not fastened to the Cross, that did
not give its Face to be spit upon, nor to the Smiters : that
died not. And that Christ was crucified only in the Flesh
the Apostle manifesteth, saying ( Coloss. i. 21, 22), JVow hath he
reconciled in the Body of his Flesh through Death, to present you
holy, and unblameable, and unreprovahle before him. Never-
theless his divine Nature, having taken to it the Humanity,
was never again separated from it. Not in the Time of his
Passion and Death upon the Cross ; not even in Death ;
although his Soul was separated from his Body, yet did not
his Divinity ever depart from his Body or his Soul. So that
in Death itself Christ still continued one and the Same
Person.

Question 47.

What is the fourth Part contained in this Article ?

Answer.

That the Death of Christ was abundantly more excelled,
and of far greater Benefits, than could be the Death of all
other Men : For these especial Reasons. First, Because of
the heavy Burden of our Sins, as saitli the Prophet (Isai.
liii. 4), ITe hath home our Griefs and carried our Sorrows, yet
we did esteem him stricken, smitten of God, and afflicted. But
he was wounded for our Transgressions, he was bruised for our
Iniquities. Also the Prophet Jeremiah, speaking in the Per-
son of Christ {Lament, i. 12), Is it nothing to you, all ye that
pass by ? Behold and see if there he any Sorrow like unto my
Sorroro, which is done unto me. Secondly, For that on the
Cross he fulfilled his priestly Office, offering himself to God
and the Father, for the Redemption of Mankind : as the
Apostle speaks concerning him (1 Tim. xi. 6), Who gave
himself a Ransom for all. And again {Eph. v. 2), Christ loved

44 The Orthodox Confession of the

us, and hath given himself for us, an Offering and a Sacrifice
to God, for a sweet- smelling Savour. Also in another Place
(Ron. V. 8), While we were yet Sinners, Christ died for us.
Thirdly, Because on the Cross he completed the Eeconcilia-
tion which he had undertaken between God and Man ; as
the Apostle just mentioned declareth (Coloss. i. 20 and ii. 14),
By him to reconcile all Things unto himself, having made Peace
through the Blood of his Cross ; Blotting out the Handroriting
of Ordinances that was against us ; which was contrary to us ;
and took it out of the Way, nailing it to the Cross.

Question 48.
What is i\iQ fifth Thing contained in this Article?

Answer.

Concerning the Burial of our Lord Jesus Christ, as he was
really and truly fastened to the Cross, and underwent the
most grievous Torments, so was he verily and indeed dead,
and buried in an honourable Place ; which came to pass for
this End, that from henceforth none should doubt of the
real Resurrection of Christ from the Dead. For had he
been buried in an obscure Bye-Place, and, as we say, in a
Corner, it would have given good Occasion to the Jews to
have opposed our Lord with their Slanders : Wherefore, that
the glorious Eesurrection of Christ might be more unques-
tionable and glorious, the Jews, as if they had been directed by
Providence, go to Pilate, and say unto him (Matth. xxvii. 64),
Command therefore that the Sepulchre he tnade sure until the
third Bay: and Pilate said unto them, Ye have a Watch; go
your Way, make it as sure as ye can. So they went and made
the Sepulchre sure, sealing the Stone, and setting a Watch.
Which Watch of the Jews afforded a most certain and
manifest Proof of Christ's Resurrection ; being struck with
great Dread at the Time it was come to pass, as the Scrip-
ture informs us {Matth. xxxviii. 2), And behold there was a
great Earthquake, for the Angel of the Lord descended from
Heaven, and came and rolled lack the Stone from the Door, and
sat upon it ; and for Fear of him the Keepers did shake and
became as dead Men. Who afterwctrds (ver. 11) going into the

Catholic and Apostolic Eastern Church. 45

City, told the chief Priests all that had happened. Being, as it
were, constrained to testify what the Angel had spoken to
the Women, saying (ver. 5), I know that ye seek Jesus that ivas
crucified. He is not here, for he is risen, as he said; come and
see the Place where the Lord lay, and go quickly, and tell his
Disciples that he is risen from the Dead. For this Cause, there-
fore, it was that the Sepulchre of our Lord should be in a
Place of Honour, that it might be clear to all that his
Disciples did not steal him away, and bury him in an
unknown obscure Place, as the perverse Jews gave out,
having corrupted the Keepers with large Money. But this
empty Suspicion was fully confuted by the Tomb itself,
wherein our Lord had been buried, and by the sealing of the
Stone, and by the Guard which the Jews had set. Beside
Joseph and Nicodemus were Men of great Honour and Account
in their Nation. Lastly, The precious Linen wherein the dead
Body of our Lord had been wrapped, and the Napkin which
was about his Head, remained folded up in the Sepulchre
after he was arisen ; all which sufficiently proved that
his Body had not been secretly conveyed away by the Dis-
ciples, but was indeed returned to Life. To this it
deserves to be added, that according to the holy Prophecies
it was of Necessity that our Lord's Sepulchre should be
honourable, as it is, and has been : for so sayeth the Prophet
Isaiah (ch. xi. 10), And his Best shall he glorious. Now,
whosoever visiteth this Sepulchre, in Faith and Love of
Christ, he shall obtain Pardon of many Sins ; coming
through that, in his Mind, unto Christ himself.

Question 49.

From what hath been said, I am become desirous to
know in what Place the Soul of Christ remained after its
departure from his Body, and before his Resurrection.

Answer.

The Soul of Christ, although separated from his Body,
yet remained joined to his Divinitj^ and together with it
went down to Hell: although no mention is made thereof in

46 The Orthodox Confession of the

this Article, yet we are sufficiently certified that it is so by
many Hymns of the Church on this Subject, which teach
that Christ, together with his Soul and his Divinity, de-
scended into Hell. As this Troparion, or Hymn of the
Church, particularly setteth forth —

With thy Body in the Tomb.

With thy Soul in Hell.

In Paradise with tlie, Thief,

And on thy Throne with the Father and the Holy Ghost,

Thou wast God, 0 Christ !

Filling all things, thyself unbounded.

And having delivered from thence the Souls of the holy
Fathers, he led them into Paradise, together with the Thief
who had believed on him when he was crucified.

Question 50.
What is the sixth Thing contained in this Article ?

Answer.

This Article, by making mention of the Cross on which
Christ died and wrought the great Work of our Salvation,
prompts us to comment something concerning it : Of which
the Apostle St. Paul thus speaketh (Galat. vi. 14), God for-
bid that I should glory save in the Cross of our Lord Jesus
Christ : whereby the World is crucified unto me, and I unto the
World. And again (1 Cor. i. 18), The preaching of the Cross
is to them that perish foolishness ; but unto us which are
saved it is the Power of God. For many and great Reasons,
therefore, the Cross is venerable unto us, as the peculiar
Sign of Christ, on which a wonderful Power is bestowed of
putting evil Spirits to flight: Forasmuch as it was anointed
with the Blood of the Son of God, who breathed out his
Soul thereon. To this Purpose hear St. Cyril, Bishop of
Jerusalem (Catechis. xiii.), " When we sign ourselves with the
venerable Sign of the Cross, the Devil then being mindful that
Christ was nailed to the Cross for our Salvation, and for the
Destruction of his hellish Power, can rw longer he present nor
withstand the Power of the Cross ; but he fleeth from us and

Catholic mid Apostolic Eastern Church. 47

ceaseth to tempt iis, more especially as we usually call upon the
Name of our Saviour Christ at the same Time." Wherefore it
is necessary that we should frequently use to sign ourselves
with this holy Sign ; forasmuch as we perceive ourselves too
commonly beset with the Temptations of the Devil, which we
cannot otherwise drive away than by the Sign of the Life-
giving Cross, and seriously calling upon the Name of Jesus
Christ. And by this, we not only drive away the Insults of
the Spirits of Darkness from our Persons, but also from
whatever belongeth unto us ; from our Meat and our Drink,
from our Utensils, and everything appertaining to us. Where-
fore St. Cyril, in the Place before mentioned, saith farther :
" Bless thyself with the venerable Sign of the Cross, when thou
eatest and when thou drinhest ; when thou standest and when
thou sittest ; when thou speaketh and when thou walkest. Begin
not any Business or Employment without first making this
reverend Sign; in thine House or on the Way, in the Day or
in the Night, and in all Places."

Question 51.

After what manner ought we to form the Sign of the vener-
able and Life-giving Cross?

Answer.

After this Manner ; first, with thy Thumb and two
Fingers touch thy Forehead, saying, *' In the Name of the
Father ; " then in the same Manner touch thy Breast, saying,
''and of the Son;" then touch thy right Shoulder, saying,
" and of the Holy Ghost : " And, lastly, complete the Sign of the
Cross, by touching thy left Shoulder, saying " Amen." Thou
mayest, also, when thou Grossest thyself, say thus, "Lord
Jesus Christ, Son of God, have Mercy on one a Sinner. Amen!'

Question 52.
What is the fifth Article of the Faith ?

Answer.
Who arose the third Day from the Dead, according to the
Scriptures.

48 The Orthodox Confession of the

Question 53.
What are we taught by this Article of the Faith ?

Answer.

Two Things. First, That our Lord, Jesus Christ, returned to
Life by the Power of his Divinity {Lvke xxiv. 7), Asit was
written of him in the Prophets and Psalms. And, Secondly,
That he arose in that sauie individual Body wherewith he
was born, and died.

Question 54.

According to what Scripture did it so become Christ to
suifer and to die, and also to rise on the third Day ?

Answee.

The holy Scriptures are twofold ; of the Old and of the
New Testament. The former foretold that Christ should
come, aud also the Manner in which he should redeem Man-
kind ; namely, by suffering, dying and arising again from
the Dead : Therefore, according to those Scriptures, all these
Things were to be fulfilled by Christ. And by the latter,
namely, the New Testament, it is manifestly confirmed, that
Christ did fulfil all these Things, and that he came into
the World for that very Cause whereof it was afore written,
As he sayeth of himself {Mark xiv. 21), The Son of Man goeth
indeed, as it is written of him. And again, after his Resurrec-
tion, to his two Disciples as they were journeying {Luke xxiv.
26), Ought not Christ to have suffered these things, and to
enter into his Glory? And beginning at Moses, and all the
Prophets, he expounded unto them, in all the Scriptures, the
Things concerning himself. Now that the Old Testament
ought to liave full and satisfactory Credit and Authority
with us, the Apostle testifies, saying of it (2 Pet. i. 19), T^e
have also a more sure Word of Prophecy, whereunto ye do well
that ye take heed, as unto a Light that shineth in a dark Place,
until the Day Dawn, and the Day-Star arise in your Hearts.

Catholic and Apostolic Eastern Cliurch. 49

Farthermore, all the Evangelists confirm unto us that these
Things were done exactly according to those Scriptures. The
Apostle also (1 Cor.xv. 3), Christ died /or us, according to
the Scriptures ; and that he was buried, and that he arose again
the Third Day, according to the Scriptures. And that he was
seen of Cephas, and then of the twelve. After that he was seen
of above five hundred Brethren at once, of whom the greater
Part remain unto this present, but some have fallen asleep.
After that he was seen of James, then of all the Apostles. And
last of all, he was seen of me also, as of one born out of due
Time. The Prophet Jonas had also, of old, beautifully repre-
sented the Resurrection of Christ ; as our Lord Jesus Christ
applied it to himself when he spake to the Jews, saying
(Matth. xii. 39), An evil and adulterous Generation seeketh
after a Sign, and there shall no Sign be given unto it but the
Sign of the Prophet Jonas. For as Jonas was three Days and
three Nights in the Whalers Belly, so shall the Son of Man be
three Days and three Nights in the Heart of the Earth.

Question 55.
What is the sixth Article of the Faith ?

Answer.

Who ascended into Heaven, and sitteth at the Bight Hand of
the Father.

Question 56.
What are we taught by this Article ?

Answer.

' Four Doctrines. First, That Christ ascended into Heaven,
and sat down, with Glory and Honour, at the Right Hand
of God ; with that very same Body in which he had truly
and really suffered the Torments of the Cross, and with
which he had arisen from the Dead. Secondly, That he
ascended into Heaven only as Man, for as God he was
always there, and in all Places. Thirdly, That Christ never

D

50 The Oriliodox Confession of the

after put off the human Nature which he had taken upon
him of the blessed Virgin, and that he will hereafter come
again to Judgment therewith ; as the Angels spake to the
Apostles {Acts i. 11), This same Jesus which is taken up from
you into Heaven shall so come in like Manner as ye have seen
him go into Heaven. Fourthly, We are hereby taugtt the
Body of Christ is in Heaven only, and not on the Earth,
after the Manner it used to be whilst he conversed among
us ; but only after a * sacramental manner ; whereby, in the
holy Supper, the same Son of God, God and Man, is present
on Earth \ By a change of Substance, for the Substance of the
Bread is % changed into the ^Substance of his most holy Body,
and the Suhstance of the Wine into the Substance of his most
precious Blood. Wherefore we ought to glorify and rever-
ence the holy Eucharist as our Saviour Jesus himself.

Question 57.
What is the seventh Article of the Faith?

Answer.

He shall come again with Glory to judge both the Quick and the
Dead, whose Kingdom shall have no End.

Question 58.
What doth this Article teach us ?

Answer.

Three Things. First, That Christ will come again, to judge
the Living and the Dead ; as he sayeth himself {Matth. xxv.
31), When the Son of Man shall come in his Glory, and all the
holy Angels with him. And this coming will be with swiftness
{Matth. xxiv. 27), As the Lightning cometh out of the East, and
shineth even unto the West, so shall also the coming of the Son of
Man be ; (ver. 36), But of that Bay and hour knoweth no Man ;
no, not the Angels. But first it must be that these things

* ixvaTTipiuS-ri. + Kara neTovaiuKTw. t /lerapdWeTat. § els Tr)v Oialav.

Catholic and Apostolic Eastern Church. 51

happen (ver. 14), namely, That the Gospel be preached imto
all Nations ; that Antichrist come ; that there be horrid and
inhuman Wars, Famine, and Pestilence ; and the like. In
a Word, that there be many and great Afflictions, according
to the Word of the Lord (ver. 21), Then shall he great
Tribtdation, such as was not since the Beginning of the World to
this Time, no, nor ever shall he after. Of this Judgment the
Apostle thus plainly teacheth (2 Tim. iv. 1), / charge thee,
therefore, before God, and the Lord Jesus Christ, who shall judge
the Quick and the Bead, at his appearing and his Kingdom.

Question 59.
What is the second Doctrine contained in this Article ?

Answer.

That in this last Judgment all Men are to give an Account
of all their Thoughts, Words, and Works, as the Scripture
testifies {ilatth. xii. 36), I say unto you, that every idle Word
that Men shall speak, they shall give an Account thereof in the
Bay of Judgment. And so the Apostle (1 Cor. iv. 5), There-
forejudge nothing before the Time until the Lord come, who both
will bring to Light the hidden Things of Darkness, and will make
manifest the Counsels of the Hearts; and then shall every Man
have his Praise of God.

Question 60.
What is the third Thing taught in this Article ?

Answer.

That in that Day every one shall receive a full and
Everlasting Reward, according to his Merit ; some receiving
this Sentence {Matth. xxv. 34), Come, ye blessed of my
Father, inherit the Kingdom prepared for you from the Begin-
ning of the World. And to others shall be pronounced this
afflicting Sound (ver. 41), Depart from me, ye cursed, into
Everlasting Fire, prepared for the Devil and his Angels;
{Mark ix. 44), Where their Worm dieth not, and the Fire is
not quenched.

52 The Orthodox Confession of the

Question 61.

In that Day, peradventure, all Men in general must give
an Account of their Actions and Affairs ; but I would know
whether every one, at his Departure from this Life, giveth
an Account of his Life, and answers, as it were, in a parti-
cular Judgment.

Answer.

The Judgment of that Day will not be by inquiring after
every minute Circumstance, for all things are known and
manifest unto God ; and as every one, at the Time of his
Death, is fully conscious to himself of all his Faults, so
does every one, after death, very well know what is to be
the Rewards of his Deserts ; For as his Deeds are manifest,
so is the Will of God concerning them also manifest. As
Gi'egory the Divine sayeth (Funeral Oration of his Brother
CcBsarius), " I am induced to believe, that, as wise Men say, the
good and acceptable Soul, when its espousal with the Body is dis-
solved, enjoying with the Powers of its Mind the Good which it
possesses {for that which before cloiided it with Darkness being
now purged away, or laid aside, or what no Words can express),
is enraptured, and exults with a most singular and transporting
Joy, and flies rejoicing to its Lord (whilst it escapes from this
Life, as from a loathsome Prison, and spurns under its Feet the
Shackles which fettered before the Wings of its Mind) to taste, as
in Imagination, the Bliss in store for it.

"And when, not long after, it again receives its well-known
Body from the Earth, which first supplied, and now had kept
it safe in store; after a Manner only known to God, who first
joined, and afterwards separated them; with that Body, wherein
it had afore lived the heavenly Life, it enters now united, to
possess the Heritage of celestial Glory,"

In like manner may be considered the wicked Souls ;
namely, that they are immediately sensible of the Torments
that await them, Howbeit, neither the Just nor the Wicked
receive the full Recompense of their Deeds before the final
Judgment ; nor are they all in one State, nor limited to one

Catholic and Apostolic Eastern Church. 53

Place. -Now, from hence it is clear enough that this could
not be, before the general Judgment, without some kind of
(as it were) particular Judgment : And such a particular
Judgment as this there is only. When, therefore, we say
that God does not require an exact Account of our Lives,
it is to be understood that we mean, not according to the
Forms and Weakness of human Tribunals.

Question 62.

Are not all the Souls of the Saints placed in the same
Degree of Happiness after Death ?

Answer.

As the Souls do not all go out of this Life in the same
Degree of divine Grace, so neither after their Departure are
they in one and the same Degree of Happiness. This we
learn from Christ himself {John xiv. 2), In my Father's
House are many Mansions. And elsewhere {Luke vii. 47),
Her sins, which are many, are forgiven ; for she loved much :
But to whom little is forgiven, the same loveth little. To the
same Purpose speaks the Apostle {Bom. xi. 6), WTio will
render unto every Man according to his Deeds.

Question 63.

What are we to think concerning those who depart
hence under the Wrath of God ?

Answer.

Of these, some, after the last Judgment, will be
punished with greater, some with lesser Torments ; but both
will be without End, As the Scripture declareth {Zuke
xii. 47), That Servant that knew his Lord's Will, and pre-
pared not himself, neither did accordiny to his Will, shall be
beaten with many Stripes: But he that knew not, and did
commit things worthy of Stripes, shall he beaten with few Stripes.

54 The Orthodox Confession of (lie

Question 64.

Do not some die, so as to be in a medium between the
Blessed and the Damned ?

Answer.

Of these there be not any ; nevertheless, it is certain

that many Sinners are freed from the Chains of Hades;

not by their own Eepentance or Confession, as the Scripture

.saith {Psal. vi. 5), In the Pit who shall give Thanhs unto thee ?

And elsewhere (Psal. cxv. 17), The Dead praise not thee, 0

Lord ; neither all them that go down into the Pit ; but for

the good Works and Alms of the Living, and for the Prayers

of the Church, made in their Behalf; but chiefly for the

sake of the unbloody Sacrifice (the Liturgy) which the

Church daily offers up for the Living and the Dead ; in like

manner as Christ also died for both. But the Souls of such

are by no means to be delivered by their own Works ; as

Theaphylact, treating on these Words of Christ, in the sixth

Chapter of Luhe, To whom Power is given of forgiving Sins on

I!arth,te&chet\i; saying, "Observe, it is said on Earth; For

so long as we continue on Earth we can wipe out our Sins, hut

after we leave this Earth loe are no more able of ourselves to

cancel our Sins by our Confessions. The 'Boors then are

shut.^ " And again, on the Words of Matthew (chap. xxii.

13), Bind him Hand and Foot, by which the active Faculties

of the Soul are meant, he says. In this Life we may labour

and endeavour, but afterwards the active Faculties of the Soul

are bound, nor can we any more do oxoght atonement for our

Offences. And farther, on the 25th Cliapter of the same

Gospel, he says, " There is no more Time for Repentance and

good Works after this Life." From all which it is clear,

that after its separation the Soul can no more perform

Penance, nor do any other work whereby it might be freed

from the Chains of Hades. Therefore, only the Sacrifices,

the Prayers and Alms, which are performed by the Living,

for their sakes, do comfort and greatly benefit the Souls, and

free them from the Bonds of Hades.

Catholic and Apostolic Eastern Church. 55

Question 65.

What, then, are we to think concerning the Alms and good
Works, which are performed for the Comfort of the Departed ?

Answer.

Theophylact, expounding these Words of Christ {Luke xii.
5), Fear him who hath Power to cast into Hell, thus treats
of this Matter, " Observe, my Brethren, Christ saith not, fear him
who, after he hath killed, casteth into Hell, tut who hath Power
to cast into Hell. For he casteth not all who died in their Sins
into Hell, hut it is in the Hand of God to do so, and also to
pardon them. ' This, I say, concerning the pious Offerings and
Intercessions which are made for the Good of those that sleep.
For these things are of no small Benefits, even to those who depart
hence in the most grievous State of Sin. God doth not, then, cast
the Guilty into Hell when he hath killed them; hut he hath
Power to cast them into Hell. Wherefore let us not cease to
endeavour, again and again, hy our Alms and our Intercessions,
to implore his Favour, who, having the Power to cast into Hell,
doth not always exert it ; hut hath, also, Power to indulge with
Pardon: "

We are therefore taught by the holy Scripture, and the
Exposition of this Father, that we ought, by all means, to
pray for the Departed, to offer the unbloody Sacrifice for
them, and to dispense our Alms with a liberal Hand ; seeing
they can no more perform these good Works for themselves.

Question 66.
What are we to think of the Fire of Purgatory ?

Answer.

It is nowhere taught in the holy Scriptures tliat there is
any temporary Punishment, whereby the Soul, after Death,

56 The OriJiodox Confession of the

may be purged. On the contrary, the Church, in the second
Council of Constantinople, did condemn Origen for this very
Opinion. Moreover, it is evident that the Soul, when once
departed, cannot again become a partaker of the Sacraments
of the Church. Could this be, that the Soul could satisfy
there for Sins committed in this Life, then, by like Reason,
it might partake of the Sacraments of Penance there ; which
being contrary to orthodox Doctrine, the Church rightly and
wisely offers the unbloody Sacrifice for those Souls, together
with her Prayers, that they may be forgiven those things
wherein they had offended, whilst they continued in this
Life : And not that they might be delivered from any Pun-
ishment that they were then suffering for a Time only. Our
Church doth not admit or approve of such Fables as some
Men have fancied concerning the State of Souls after Death ;
as that they are tormented in Pits and Waters, and with
sharp Prongs, when they are snatched away by Death before
they can have done sufiicient Penance for their Faults.

Question 67.

What Place is particularly appointed for those Souls that
go hence in a State of Grace and Favour with God ?

Answer.

Those Souls of Men which depart hence in Favour with
God, and have wiped out their Sins by Eepentance, have
their Place in the Hand of God. As saith the holy Scrips
ture (Wisd. iii. 1), The Souls of the Righteous are in the Hand
of God, and there shall no torments touch them. Their place
is also named Paradise, as our Lord Christ called it to the
Thief on the Cross {Luhe xxiii. 43), Verily I say unto thee,
This Day shalt tlwu he with me in Paradise. It is also called
Abraham's Bosom; as in Luke xvi. 22, And it came to pass
that the Beggar died, and was carried ly the Angels into Abra-
ham's Bosom. Sometimes it is named the Kingdom of Heaven,
as it was by our Lord {Matth. xiii. 11), I say unto you, that
many shall come from the East and West, and shall sit down

Catholic and Apostolic JEastern Church. 57

with Abraham, and Isaac, and Jacob in the Kingdom of
Heaven. By whichsoever of these three Names that we
have mentioned any one shall call the Eeceptacle of
righteous Souls, he will not err ; provided that he believes
and understands thus much, that they enjoy the Favour of
Grod, and are in his heavenly Kingdom, and, as the Hymns
of the Church mention, in Heaven.

Question 68.

Where is the Place of those Souls who leave their Bodies
under the Displeasure of God ?

Answer.

Many Names are given to that Place : It is called Hell,
into which the Devil, when thrust out of Heaven, was
driven ; as the Prophet testifies {Isai. xiv. 14), / will as-
cend above the Heights of the Clouds; I will be like the Most
High, saith Satan. Yet thou shalt be brought down to Hell,
to the Sides of the Pit. Again, it is called Everlasting Fire ;
as the Scripture saith (Matth. xxv. 41), Depart from me, ye
cursed, into Everlasting Fire, prepared for the Devil and his
Angels. Likewise it is named Outer Darkness (ver. 30),
Cast ye the unprofitable Servant into Outer Darkness ; there shall
he wailing and gnashing of Teeth. It is called by many other
Names, all of which mean a Place of Condemnation and
the Wrath of God. To this Place go down the Souls of all
those who die at Enmity with God, and under his Wrath ;
and here are they damned. This, then, is to be believed by
the Faithful, That as the Souls of the Righteous, although
received into Heaven, do not receive the full and perfect
Crown of Glory before the last Judgment, so neither do the
Souls of the Damned feel and suffer the full Measure and
Weight of the Punishments before that Time. But after
that final and decisive Judgment, the Souls of all, rejoined
to their Bodies, will be crowned with Glory or overwhelmed
with Torments.

58 The Orthodox Confession of the

Question 69.
What is the eighth Article of the Faith ?

Answer.

/ believe in the Holy Ghost, the Lord and Giver of Life, who
proceedeth from the Father, [who with the Father and the Son
together is worshipped and glorified, who spake hy the Prophets.

Question 70.
What doth this Article teach ?

Answer.

Three Things. First, That the Holy Ghost is God, of the
same Substance with the Father and the Son ; as these
Words of the Apostle do manifest (1 Cor. xii. 4), There
are Diversity of Gifts, hut the same Spirit : And Difference of
Administrations, hut the same Lord : And there are Diver-
sities of Operations, hut it is the same God that worheth in all.
And again (2 Cor. xiii. 14), The Grace of our Lord Jesus
Christ, and the Love of God and the Communion of the Holy
Ghost, he ivith you all. Now, whereas, in these Texts, the
Holy Ghost is sometimes first named, and sometimes the
Son, it is because all the three Persons are of the same
Substance and Partakers of equal Honours. And not
because the Son differeth aught from the Holy Ghost, or
the Holy Ghost from the Son, in their Essence (to say which
would be Blasphemy) ; but because, as we said before, they
are both of the same Essence and Glory ; and also because
the Son and the Holt Ghost both of them immediately
and equally have their Origin of the Father ; the Son as
being begotten, and the Holy Ghost as proceeding. Accord-
ing to what Peter declareth to Ananias in Acts (ver. 3),
Why hath Satan filled thine Heart to lie to the Holy Ghost ?
And presently after he concludes (ver. 4), Thou hast not
lied unto Men, hut unto God. The Holy Ghost is, therefore,
certainly true and very God.

Catholic and Apostolic Eastern Church. 59

Question 71.
What is the second Thing taught in this Article ?

Answer.

That the IToly Ghost proceedeth from the Father Only, as
from the Fountain and Original of his Divinity; as our
Saviour himself teacheth us (John xv. 26), JVhen the Com-
forter is come, whom I will send unto you from the Father ; the
Spirit of Truth, which Proceedeth from the Father. The
same Doctrine St. Athanasius lays down in his Creed, " The
Holy Ghost is of the Father, not made, nor created, nor begotten,
but proceeding." And elsewhere in his works (Holy Questions,
vol. ii. 43, &c.), " God and Father, he only is the Cause of
the other two, and unbegotten. ' The Son, begotten, and sprung
from the Father only, the Cause of his Origin. The Holy Ghost
himself also springs and proceeds only from the Father, as his
Cause, and by the Son was sent into the World." And Gregory
the Divine sayeth (Homily V. of Divinity and of the Holy Ghost),
" The Holy Ghost, who proceedeth from the Father, is uncreated,
as being Proceeding ; as being unbegotten, he is not the Son ; but
as being between unbegotten and begotten, he is God." We have
already treated of this Matter at large in the First Article.
Let it, therefore, suffice us that we hold what Christ himself
taught ; what the Catholic and Orthodox Eastern Church
believeth and altogether professed in the Second General
Council ; and let us hold the Faith without Addition, and
from the Son, as the Church hath commanded. Nay, not
only the Orthodox and Catholic Eastern Church hath
passed a heavy censure on those who add these Words,
but also the Western Roman Church. This is evident from
the two Silver Tables, on one of which the Creed was
engraved in Greek, and on the other in Latin, without this
Addition, And from The Son ; which Tables were, by order
of Leo the Third, Pope of Boine, affixt up in St. Peters
Church, in the Year of our Lord 809, as Baronius confesseth.
Whosoever, therefore, continues firm and constant in this
Faith, he may have undoubting Hope of his Salvation, as
one who turueth not aside from the Doctrine of the Church.

60 The Orthodox Confession of the

Question 72.
What is the third Thing taught m this Article ?

Answer.

That the Holy Ghost is the real Author of the holy
Scripture, both of the Old and of the New Testaments j and
wrote them hy the Hands of divers Servants : Wherefore
the Scriptures of the Old Testament, and also of the New,
is the Doctrine of the Holy Ghost. Wherefore thou
oughtest to believe, that whatsoever the holy Fathers have
decreed, in general and particular orthodox Councils, where-
soever they were held, is taught of the Holy Ghost. The
holy Apostles speak in their Synod (Acts xv. 28), It seemed
good to the Holy Ghost, and to us : After whose Example other
orthodox Councils have, in the same Style, concluded their
Decrees.

Question 73.

What, and how many, are the Gifts of the Holy Spirit ?

Answer.

Seven; of which the holy Scripture speaketh thus (Bev.
iv. 5), And there were seven Lamps of Fire burning before the
Throne, which are the seven Spirits of God. Now, these Gifts
of the Spirit, or, to speak more properly, the Holy Spirit
himself was in Christ after a more abundant and a perfect
Manner than ever in any other Man, as sayeth the Prophet
{Isai. xi. 2), And the Spirit of the Lord shall rest upon him,
the Spirit of Wisdom and Understanding, the Spirit of Counsel
and Might, the Spirit of Knowledge, and of the Fear of the
Lord. This the Evangelist St. John confirms with his
Testimony {John i. 14), And the Word was made Mesh, and
dwelt among us ; and vie beheld his Glory, the Glory as of the only
begotten of the FatJier, full of Grace and Truth. And (ver. 16),
Of his Fulness have all we received, and Grace for Grace. For
the Holy Spirit was in Christ, as being of the same Sub-
stance with him, according to his Divinity ; and filled him

Catholic and Apostolic Eastern Church. 61

with Grace and Wisdom, as it is written {Zuke ii. 40), And
the Child grew, and waxed strong in Spirit, filled ivith Wisdom,
and the Grace of God was upon him. This is to be under-
stood of the human Nature of Christ.

Question 74.
What is the first Gift of the Holy Spirit?

Answer.

The first Gift is Wisdom ; namely, that Wisdom which is
from Above, of which the Apostle thus speaketh (James iii.
17), The Wisdom that is from Above is fi,rst pure, then peace-
able, gentle, and easy to be entreated, full of Mercy and good
Fruits, luithmit Partiality, and without Hypocrisy. And this
is the contrary of carnal Wisdom, according to the Apostle
(2 Cor. i. 12), In Simplicity and godly Sincerity, not with
fleshly Wisdom, but by the Grace of God, we have had our Con-
versation in the World. Which fleshly and worldly Wisdom
the same Apostle farther speaks of, rehearsing the Old
Testament (1 Cor. i. 19), For it is written (namely, Isai.
xxix. 14 and xxxiii. 18), I will destroy the Wisdom of the wise,
and will bring to nothing the Understanding of the prudent.
Where is the wise ? Where is the Scribe ? Where is the JDis-
puter of this World ? Hath not God made foolish the Wisdom
of this World ?

Question 75.

What is the second Gift of the Holy Spirit ?

Answer.

The Gift of Understanding, or the Knowledge of the
hidden and secret Things of the Divine Will, whereof the
Scripture thus teacheth (Exod. xxxvi. 1), Every wise-hearted
Man in whom the Lord put Wisdom and Understanding, to know
how to work all manner of Work for the Service of the Sanctuary,
according to all that the Lord had commanded. And of the
Companions of Daniel {Dan. i. 17), God gave them Know-
ledge and Skill in all Learning and Wisdom, and Daniel

62 The Orthodox Confession of the

had Understanding in all Visions and Dreams. And also
{Luke xxiv. 45), Then opened he their Understanding, that
they might understand the Scriptures. And the Apostle
(2 Tim. ii. 7), The Lord give thee Understanding in all
Things. Contrary to this is Folly and Disbelief ; of which
our Lord sayeth thus (Luke xxiv. 26), 0 Fool, and slow of
Heart to believe all that the Prophets have spoken. And
elsewhere the Apostle {Gal. iii. 3), Are ye so foolish?
having begun in the Spirit, are ye now made perfect by the
Flesh?

Question 76.

What is the third Gift of the Holy Spirit ?

Answer.

The third Gift of the Holy Spirit is Counsel, which
serveth to carry to the divine Glory and the Salvation of
Men's Souls, and is nearly the same as Justice. Of this
Counsel the Scripture thus speaketh {Acts xx. 27), For I
have not shunned to declare unto you all the Counsel of God.
Opposite to this is the Counsel of the Ungodly ; of which
thus the divine Psalmist {Psal. i. 1), Blessed is the Man who
hath not walked in the Counsel of the Ungodly. And again
(Psal. xxxiii. 10), The Lord bringeth the Counsel of the
Heathen to nought, and maketh the Devices of the People to
be of none Effect, and casteth out the Counsels of Princes.

Question 77.
What is the fourth Gift of the Holy Spirit ?

Answee.

Strength. For, maintaining all Constancy and Fortitude
in the Faith, we ought bravely to resist all Temptations :
Of which Strength of Mind the Scripture sayeth thus
(1 Cor. xvi. 13 and Eph. vi. 14), Watch ye, stand fast in
the Faith, quit you like Men, be strong. Stand ye, therefore,
having your Loins girt about with Truth, and having on the
Breast-plate of Righteousness ; and your Feet shod with the

Catholic and Apostolic Eastern Church. 63

Preparation of the Gospel of Peace ; above all, taking the
Shield of Faith, wherewith ye shall be able to quench all the
fiery Darts of the Wicked; and take the Helmet of Salvation,
and the Snord of the Spirit, which is the Word of God.
Contrary to this Strength is Fear; of which the Holy
Prophet sayeth (Psal. xiv. 9), They were brought in great Fear,
even where no Fear was. And our Lord Jesus Christ forbids
to have this Fear (Luke xii. 4), Fear not those that kill the
Body, and after that have no more that they can do.

Question 78.
What is ih& fifth Gift of the Holy Spirit ?

Answbk.

Knowledge, which the holy Psalmist thus describeth
{Psal. xciv. 10), Who nurfurefh the Heathen, shall not he
punish? It is he that teacheth Man Knowledge. And the
Prophet Jerem. iii. 15, J will give you Pastors according to
mine Heart, which shall feed you with Knowledge and Under-
standing. Which Knowledge and Understanding is chiefly
to be understood and explained to mean the Knowledge of
the Will and Law of God. Contrary to this is Ignorance ;
namely, of the Divine Will and Law : as sayeth the Psalmist
(Psal. Ixxix. 6), Pour out thine Indignation upon the Heathen
that have not known thee, and upon the Kingdoms that have
not called upon thy Name.

Question 79.
What is the sixth Gift of the Holy Ghost ?

Answer.

Godliness, which is founded in constant and earnest
Prayer and Good Works, together with a right Faith ; of
which the Apostle sayeth (1 Tim. iv. 8), Godliness isprofitdble
unto all things, having Promise of the Life that nmo is, and of
that which is to come. Therefore are those truly called godly

64 The Oriliodox Confession of the

who continually worship God with Prayer, and shun every-
thing that appertaineth unto Sin. Grodliness, I say, not
showy and specious, as was that formerly of the Pharisees,
but solid and genuine, deep rooted in the Bottom of the
Heart, and to which this Saying of our Lord's cannot be
applied {Maith. xv. 8), This People honoureth me with their Lips,
hut their Heart is far from me. And again (Matth. xxiii. 26),
Thou Mind Pharisee, cleanse first that which is within the Cup
and Platter, that the outside of them may be clean also.

Question 80,
What is the seventh Gift of the Holy Spirit ?

Answer.

The Fear of God, which ought to be like the Fear of
Children towards their Parents, and not like the Fear of
Servants towards their Masters. Of this proper, right Fear
the holy Psalmist singeth (Psal. xxxiv. 9), 0 fear the lord,
ye that are his Saints, for they that fear him lack nothing.
But of the other sort of Fear the Apostle sayeth thus (1 John
iv. 18), There is no Fear in Love, hut perfect Love casteth oiit Fear ;
hecause Fear hath Torment ; he thatfeareth is not made perfect in
Love. And the Scripture teacheth us, that we should fear
God for Love (Psal. xxii. 23), 0 praise the Lord, ye that fear
him. Magnify him, all ye of the Seed of Jacob ; and fear him,
all ye Seed of Israel. He that thus feareth the Lord will
keep his Commandments, as it is said (John xiv. 23), If a
Man love me, he will keep my Words.

Question 8L
"What, and how many, are the Fruits of the Holy Ghost ?

Answer.

Saint Paul reckons up nine Fruits of the Holy Ghost, or
Signs of divine Grace {Gal. v. 22), The Fruit of the Spirit
is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith,
Meekness, Temperance. But we are, moreover, to call and

Catholic and Apostolic Eastern Ghvrch. 65

account all other Virtues Fruits of the Holy Spirit, because
they come down from him, and by his Grace are rightly
practised by Men : And, therefore, St. Paul doth not add,
against these (only) there is no Xaw, but against such : there
being many like unto these.

Question 82.
What is the ninth Article of the Faith ?

Answer.
In one Holy, Catholic and Apostolic Church.

Question 83.

What doth the holy Church teach in this Article of the
Faith ?

Answer.

Four Things. First, That the Church is one, holy, catholic
and apostolic; according to the Doctrine of the Apostle
(2 Cor. xi. 2), / have espoused you to one Unhand, that I
may present you as a chaste Virgin unto Christ. For like as
Christ is only one, so his Spouse also cau be but one ; as is
manifest from the Epistle to the Ephesians (iv. 5), One Lord,
one Faith, one Baptism, one God and Father of all.

Question 84.
What is the second Thing contained in this Article ?

Answer.

The second Thing taught in this Article is, that the Church
doth not take this Denomination of Catholic Church from
anyone Place or See predominant over all others; For those
are particular Churches which are in particular Places ; As
the Church of Ephesus, of Philadelphia, of Zaodicea, Antioch,
Jerusalem, Rome, Alexandria, and others. However, among
these particular Churches she may well be called the Mother
who was honoured first with tjie Presence of Christ, and

66 The Orthodox Confession of (he

received eternal Life and Kemission of Sins, and from which
the Gospel was first preached and spread through the whole
World ; As the Scripture witnesseth (JUcke xxiv. 47), Thus
it hehoved Christ to suffer, and to rise from the Dead the third
Day. And that Repentance and Remission from Sin should he
preached in his Name among all Nations, heginnirig at Jerusalem,
and ye are Witnesses of these Things. And elsewhere {Acts i. 8),
Ye shall he Witnesses unto me hoth in Jerusalem, and in all
Judea, and in Samaria, and unto the uttermost Parts of the
Earth. And she is wont to be respected first who outshone
all other Churches in Sanctity of Doctrine and Manners, and
to whose Judgment the Apostles submitted their Actions ;
as the Scripture tells us {Acts xi. 2), And when Peter was
come up to Jerusalem, they that were of the Circumcision con-
tended with him, saying, TJiou wentest in to Men uncircumcised,
and didst eat tvith them. To which Peter answered (ver. 17),
What was I, that I could withstand God ? When they heard
these Things they held their Peace, and glorified God, saying, Then
hath God also to the Gentiles granted Repentance unto Life. And
(ver. 22), Then Tidings of these Things came unto the Ears
of the Church which was in Jerusalem ; and they sent forth
Barnabas, that he should go as far as Antioch. And elsewhere
(chap. XV. 2), They determined that Paul and Barnabas, and
certain others of them, should go up to Jerusalem unto the Apostles
and Elders ahout this Question ; (ver. 22), Then pleased it the
Apostles and Elders, with the whole Church, to send chosen Men
of their own Company to Antioch with Paul and Barnabas, and
wrote Letters hy them after this Manner : It seemed good unto the
Holy Ghost, and to us, to lay no greater Burden tipon you than
those necessary Tilings. Farther also of the same, in xvi. 4
of the Acts : And as they went through the Cities, they delivered
them the Decrees for to keep, that were ordained of the Apostles and
Elders which were at Jerusalem. The Church of Jerusalem,
therefore, is without Doubt the Mother and Princess of all
other Churches : forasmuch as the Gospel was spread from her
over the whole World (although, indeed, in Aftertimes, the
Emperors gave the Precedency to Old and New Rome, fi,.' the
Honour of the Empire, which they became the Seats of, accord-
ing to the third Canon of the second general Council of Con-

Catholic and Apostolic Eastern Clmrch. 67

stantinoph). Nevertheless, this Church of Jerusalem was the
uuiversal Church, as all Nations received their Faith and
Doctrine from her.

Question 85.

What is the third Thing contained in this Article ?

Answjee.

That Jesus Christ is the only Foundation of the Church,
according to the Words of the Apostle (1 Cor. iii. 11), Other
Foundation can no Man lay tlian that is laid, which is Jesus
Christ. Although in some Times the Apostles and Prophets
are called the Foundations of the Faith and of the Church ;
as when St. John says (Bev. xxi. 14), That the great City,
Jerusalem, was enclosed with a Wall, having twelve Foundations,
and in them the Nanus of the twelve Apostles of the Lamb were
written. And St. Paul affirms, that we are built upon the
Foundations of the Apostles and Prophets. This is to be
understood, not as if the Apostles and Prophets were these
Foundations of themselves, and in the first Instance ; for
in that Sense Christ only is the Foundation ; But secondarily,
and with relation, as being themselves laid next upon the
Foundation of the Doctrine of Salvation of our Lord Jesus
Christ, as being the First who propagated the Faith of Christ
over the whole World. For Christ hatli not founded his
Church on any Mortal Men, but only upon himself, and
on his own divine Doctrine. Moreover, we are taught, in this
Article, that Christ is the only Head of his Church ; accord-
ing as we are taught by the Apostle (Ephes. v. 23), For the
Husband is the Head of the Wife, and Christ is the Head of the
Church; and he is the Saviour of the Body . And again (Golos.
i. 18), He is the Head of the Body of the Chiorch, who is the
Beginning, and the first-born from the Dead; that in all
things he m-ight have the Pre-eminence. However, the Rulers
">of the Church are called Heads, in their several Churches
over which they are placed ; but this is only as Stewards
ana 7icars of Christ, in his several Provinces, over which
they are said to be Heads. Thus the holy Scripture speaks
then {Acts xx. 28), Take heed, therefore, unto yourselves, and unto

68 2'he Orthodox Confession of the

the whole Flock, over the which the Holy Gliost hath made you
Overseers, to feed the Churches of God, which he hath purchased
with his own Mood. In suchwise, however, that Christ him-
self is the Head and Chief of the Shepherds ; as St. Peter
testifies (1 Peter v. 4), Wlien the chief Shepherd shall appear,
ye shall receive a Crown of Glory thatfadeth not aivay.

QtJESTION 86.

What is ihe fourth Thing taught in this Article?

Answer.

It instructs us, that every Christian ought to submit
himself and be obedient to the Church. This Christ himself
teacheth {Matth. xviii. 17), If he neglect to hear the Church,
let him he unto thee as an Heathen Man and a Publican. And
the Church is so fully empowered, that she hath Authority,
in her general Councils, to examine and warrant the Scrip-
ture, to inquire into the Behaviour and judge of Patriarchs,
Popes, Bishops, and all others, And to inflict severe Canonical
Punishment upon them according to their Offences. For it
is the Pillar and the Grouud of Truth, as the Apostle says
(1 Tim. iii. 15), That thou mayest know hovi thou, oughtest to
behave thyself in the House of God, which is the CJiurch of the
Living God, the Pillar and Ground of Truth.

Question 87.
What are the Precepts of the Church ?

Answee.

The Chief and Principal Commands or Precepts of the
Church are nine in number. First, That every one Worship
God with an humble and contrite Heart, and carefully ob-
serve all the Sundays and Holy Days, and all other solemn
Times as the Church shall appoint. That is, by dilio-ently
attending on all the Service of Morning Prayer, the Holy
Communion, Evening Prayers, and Serm^ons, of which the Scri]i-
ture thus teacheth us (.Ltikc xviii. 1), Men ought always to

Catholic and Apostolic Eastern Church. 69

pray, ami not to faint. And again {Eph. vi. 18), Praying
always with all Prayer and Supplication in the Spirit, and
watching thereunto with all Perseverance and Supplication for
all Saints. And in another place St. Paid goes on (1 Thess.
V. 17), Pj-ay without ceasing.

QuiiSTioN 88.
Wliat is the second Precept of the Church?

Answem.

That every Christian do yearly keep and observe four
stated or set Lents, or Times oi Fasting. The^rs^, just before
the Time of the Nativity of Christ, beginning the fifteenth Day
of November. The second, which is called the Great Lent,
established by the Fasting of Christ himself (JfaWA. iv. 2), And
when he Iiad fasted forty Days and forty Nights, at length he was
an hungered. The third is of the holy Apostles, which the Church
appoints to begin immediately after the Whitsun Week; this
is called the Lent of the holy Apostles, because at this time
the holy Apostles, being just upon going forth to preach the
Gospel, solemnised a Fast, as appears from the Acts (xiii. 3),
When they had fasted and prayed, tluy laid their Hands on them
and seni them away. The fourth is the Fast of the all-holy,
the God-hearing, and ever Virgin Mary, beginning the first
Day of August, and ending on the Feast of the Assumption,
which is the fifteenth Day of the same Month. Moreover, he
must Fast on all Wednesdays and Fridays, but not on Satur-
days and Sundays (this being forbidden by the LXVI. Canon
of the holy Apostles), except the great Sahhath, or Saturday,
which is the Faster Fve. The Church also appoints the
fourteenth of September, being the exaltation of the holy
Cross, to be observed as a Fast, because on that Day we
solemnise the Memory of our Lord suffering, by reciting
the Gospel wherein that is related. Also, the twenty-ninth
of August is to be held a Fast, it being the Decollation of
St. John the Baptist, the Forerunner of Christ. Farthermore,
on some certain Days the Church forbiddeth us to Fast ; as
from the Day of our Lord's Nativity to the Epiphany, and'

70 The Orthodox Confession of the

all the Week of Easter, and Whitsun Week. Also the Week
before Septuagesima Sunday and the Week between Sexage-
sima and Quinq^iMgesinm Sundays. All which the orthodox
Christian ought most faithfully to keep and observe.

Question 89.
What is the third Precept of the Church ?

Answer.

That we respect spiritual Persons with all due Eeverence,
as the Ministers of God set apart, who pray to God for us :
Especially those who, as our spiritual Fathers, receive our
Confessions, and whom we are to consult about our Salva-
tion. Of this Command the Scripture thus declareth (1 Cor.
iv. 1), Let a Man so account of us as of the Ministers of Christ
and Stewards of the Mysteries of God. And again (1 Thess. v. 12),
We beseech you, Brethren, to know them who labour among you,
and are over you in the Lord, aud admonish you that you esteem,
them very highly in love, for their Work's sake. Also in another
place (1 Cor. ix. 13), iPo ye not knovj that they which minister
about holy Things live by the Things of the Temple ? and they
which wait at the Altar are Partakers ivith the Altar ? Even so
hath the Lord ordained that they who preach the Gospel should
live of the Gospel. Also in his Epistle to Timothy (1 Tim. v. 17),
Let the Elders that rule well be counted worthy of double Honour,
especially they who labour in the Word and Doctrine. It is,
therefore, unlawful for Lay Persons to meddle with and
thrust themselves into Spiritual Matters ; as the Apostle
says {Gal. vi. 1), Brethren, if a Man be overtaken in a Fault, ye
who are spiritual, restore such an one in the Spirit of Meekness.

Question 90.
What is the fourth Precept of the Church ?

Answer.

That we make Confession of ou,r Sins to a Priest, rightly
and lawfully ordained, /owr Times every Year. However, those

Catholic and Apostolic Eastern Church. 71

who are well advanced in Religion and Godliness may dis-
charge this Duty every Month. The weaker Brethren must at
least once a Tear, namely, at the great Lent, not fail to un-
burden their Conscience by Confession : And let the Sick,
before all Things, purify their Conscience by Confession, and
partaking of the holy Sacrament, having first received the
holy Oil, with Prayer, with Reverence and Devotion.

Question 91.
What is the fifth Precept of the Church ?

Answer.

That plain and unlearned Men do not read the Books of
Heretics, nor listen to their Doctrines, nor entertain any
Conversation with them, lest they be corrupted, by becom-
ing familiar with them : As the Psalmist Prophet warns us
(Psal. i. 1), Blessed is the Man who hath not walked in the Counsel
of the Ungodly, nor stood in the Way of Sinners. And else-
where the Scripture enjoins us {Tit. iii. 10), A Man that is an
Heretic, after the first and second Admonition, reject.

Question 92.
What is the sixth Precept of the Church ?

Answer.

That we pray unto the all-good God for all Conditions of
Men. First, For all spiritual Persons ; for the most holy
Patriarch, for the Metropolitan, and for the Bishop of the
Province to which we belong. Secondly, For the King, the
Governor of our Province, the Senate and Commonwealth,
and for the Army ; but chiefly for those who deserve well
of the Church and endeavour to propagate and extend the
orthodox and catholic Religion. According to the Apostle
(1 Tim. ii. 1), / exhort, therefore, that first of all Supplications,
Prayers, Intercessions, and giving of Thanhs he made for all Men,
for Kings, and for all that are in Authority, that we may lead
a quiet and peaceable Life, in all Godliness and Honesty; for this

72 The Orthodox Confession of tJie

is good and acceptable in the sight of God our Saviour. Thirdly,
We are to pray for all those who are departed hence in the
orthodox Faith. Lastly, We are to make Intercession for
Heretics and Schismatics, that they may repent and return
to the Sanctuary of true Eeligion before their last Day.

Question 93.
What is the seventh Precept of the Church ?

Answer.

That all People observe to keep the Fasts and Supplica-
tions which are particularly enjoined and appointed by their
Metropolitan or Bishops of their Diocese, when they think
proper, by reason of any Necessity, to appease the Wrath of
God, afflicting his People ; and for Deliverance from Pesti-
lence, Famine, War, Drought, excessive Eain, and the like :
Or for the Sick, and those that are oppressed. As it is said
(Acts xii. 6), Peter therefore was kept in Prison : hut Prayer was
made without ceasing of the Church to God for him.

Question 94.
What is the eighth Precept of the Church ?

Answer.

That lay Persons do not presume to meddle with the
Goods or Moneys belonging to the Church, or take them
away by Fraud or Force and apply them to their own
needs ; But that those Cares be committed to the Kulers of
the Church, that with the holy Treasure they may provide
Vestments and other Necessaries ; so that those who minister
unto the Church, being clothed and fed, they may have
wherewith to relieve the Poor and the Stranger : According
to the Scripture (Acts xi. 29), TJie Disciples, every Man accord-
ing to his Ability, determined to send Belief unto the Brethren
that dwelt in Judea ; which also they did, and sent it to the
Elders by the Hands of Barnabas and Saul. Besides, it is
unjust that either secular Men, or, indeed, that even the

Catholic and Apostolic Eastern Church. 73

spiritual Rulers who, in any Church, are entrusted with the
Care of the Things appertaining to the Church, should
withdraw any Money, or other valuable Movables, whether
left by Will to the Church or given to it otherwise, and
pervert them to their own private Use and Profit: For
thus the Piety of well-disposed Persons would be disap-
pointed and rendered inefi'ectual.

Question 95.
What is the ninth Precept of the Church ?

Answek.

That no Marriage be solemnised on such Days as are
forbidden by the Church. Also, that orthodox Christians
abstain from forbidden Games and Diversions, and from
Theatres and unseemly Shows ; not following the Manners
and Behaviour of Barbarians and Savages, but avoiding, as
much as possible, all their bad Customs.

Question 96.

Wherefore do we, who ought only to believe in God, pro-
fess to believe in the Church, which is a Creature ?

Answer.

Because, although the Church be a Creature, as consist-
ing of Men, who are created Beings, she hath for her
Head Christ himself, who is very God. She hath the Holy
Ghost, who perpetually teacheth and guideth her, and
maketh her, according to the Apostle (Uph. v. 27), The spot-
less and unblemished Spouse of Christ; and (1 Tim. iii. 15), The
Pillar and Ground of the Truth. Now, her Precepts and
Doctrines are by no means human, but divine ; not by
Man, but of God. When, therefore, we profess to believe
in her, we profess to believe in the Scriptures delivered to
her of God, and in the Commands, which are inspired
by God. For thus sayeth the Scripture (2 Pet. i. 21), Holy
Men of God spake as they were moved by the Holy Ghost. In

74 The Orthodox Confession o/lhe

like Manner St. Paul (1 Thess. ii. 13), Ye received it not as
the Word of Men, but {as it is in Truth) the Word of God.
"Wherefore we are persuaded to have Faith, both in the
holy Gospel, which the Church hath received, according to
that Command of Christ himself (Mark i. 15), Believe the
Gospel, and also in all the other holy Writings and
Decrees of Councils.

Question 97.

What is the tenth Article of the Faith ?

Answer.
I acknoivledge one Baptism for the Remission of Sins.

Question 98.
What doth this Article of the Faith teach ?

Answer.

Whereas we here have Baptism, which is the first
Mystery of the Church made mention of: This seemeth
a meet Place wherein to discourse concerning the seven
Mysteries of the Church, which be these : Baptism, the
Unguent of Chrism, Eucharist, Penance, Priesthood,
Marriage, and Oil with Prater ; Which seven Mysteries
correspond unto the seven Gifts of the Spirit ; inasmuch
as by them the Holy Spirit conveyeth his Gifts and Grace
unto the Soul that rightly useth these Mysteries. Con-
cerning which Matter the Patriarch Jeremias hath more at
large treated, in the Books which he wrote for the Conver-
sion of the Lutherans.

Question 99.
What is a Mystery or Sacrament ?

Answer.

A Mystery is a certain holy Rite or Ceremony, which, under
a visible Shorn, causes and conveys into the Soul of the Faith-

Catholic and Apostolic Eastern Church. 75

ful the invisible Grace of God ; an Institution of our Lord,
nhereby every one of the Faithful receiveth the divine Grace.

Question 100.
What things are requisite to a Mystery ?

Answer.

Three Things. First, Fit and proper Matter, as Water
in Baptism, Bread and Wine in the Eucharist, Oil and other
things in their respective Mysteries. Secondly, A Bishop, or
a Priest, regularly ordained. Thirdly, The Invocation of the
Holy Ghost, and a solemn Form, of Words: By which the Priest
celebrates the Mystery, through the Power and Efficacy of
the Holy Ghost : Having a fixed and deliberate Intention of
celebrating it.

Question 101,

For what End were Mysteries instituted?

Answer.

First, That they might be the Marks and Signs of the true
Children of God, and of the Orthodox Catholic and Apostolic
Church. For whosoever rightly partakes of the Mysteries,
the same is a real and true Member of the Church of God ;
and by Grace a Child of God. Secondly, That we might have
a sure Pledge of our Trust in God. To wit, that if we per-
severe with Constancy in Faith and good Works, we shall
finally become Partakers of Salvation and eternal Life.
Thirdly, That we might have a present and certain Remedy
wherewith to heal the Infirmities caused by our Sins.

Question 102.
What is the first Mystery, or Baptism ?

Answer.

Baptism is a washing away and rooting out of original Sin,
by being thrice immersed in Water; the Priest pronaioncing these

76 The Orthodox Confession of Lhe

Words: In The Name Of The Father, Amen; And Of
The Son, Amen ; And Of The Holt Ghost, Amen.* After
which Kegeneration by Water and the Spirit a Man is re-
stored to the Grace of God, and the Way opened him into the
Kingdom of Heaven ; as our Saviour said {John iii. 5), Except
a Man he lorn of Water and of the Spirit, he cannot enter into
the Kingdom of God. But this Mystery being once received,
is not to be again repeated ; provided the Person who ad-
ministered the Baptism believed orthodoxly in Three Persons
IN One God, and accurately, and without any Alteration,
pronounced the afore-mentioned Words ; namely, In the Name
of the Father, and of tlie Son, and of the Holy Ghost, Amen. As
the Holy Catholic and Orthodox Church directs.

Question 103.
What is requisite to be observed in this Mystery ?

Answer.

First, It is necessary that the Infant, by his Surety, who
ought to be an orthodox Christian, should renounce the
Devil and all his Works, and all Respect and Worship to
him : But if the Person to be baptized be of full Age, then
he shall, with his own Mouth, make this Renunciation, by
auswering the Question put to him by the Priest, and by
expressing his scorn of Satan and all his Works. Secondly,
That he make open Confession of the Faith, by repeating the
Creed ; but if it be an Infant, the Surety shall profess the
Creed for it, and bind it unto God. And, thirdly, That care
be taken to use none other than pure Water, not mixed with
any other Thing ; and such as is natural, and not made by
Art. Furthermore, lawful Baptism must necessarily be ad-
ministered by a minister of the Word only, unless in Case
of urgent Necessity, when any other Person, whether Man
or Woman, may administer this Sacrament ; being observant
to use the proper Requisite, namely, unmixed and natural
and pure Water, and dipping the Person to be baptized thrice

* The Sureties, or Godfathers and Godmothers, say Amen.

Catholic and Apostolic Eastern Church. 77

tliereiu, repeating the solemn Form of In The Name Of Tiik
Father, And Of The Son, And Of The Holy Ghost, Amen.
And this Baptism, which is not to be again repeated, is of such
Power and Efficacy, that it is an undoubted Seal and Pledge
of eternal Salvation. Now, what the Fruits and Benefits are
of this Mystery may be easily apprehended ; for, first, it taketh
away original Siu in Infants, and in those of ripe Age it
taketh away both original and voluntary Sin, Secondly, It
plainly renews or regenerates the Man, and restores him to
that State of Justice and ■ Righteousness wherein he stood
before, while undefiled with Sin, in the State of Innocence ;
As the Apostle testifies (1 Cor. vi. 11), But ye are Washed, hut
ye are sanctified, hut ye are justified, in the Name of the Lord
Jesus, and hy the Spirit of our God, Moreover, by Baptism
we become Members of Christ's Body, and put on the Lord
Jesii^, as the Apostle witnesseth (Gal. iii. 27), As many of
you as have been Baptized with Christ have put on Christ.

Question 104.
What is the second Mystery in the Church of Christ ?

Answer.

The Ointment of Chrism is the second Mystery ; and this
had its Beginning at the Time when the Holy Ghost came
down from Heaven and rested upon the Apostles,* and
sealed them with his divine Grace, that they might preach
the Faith of Christ steadfastly and without ceasing. Of this
Blessing and divine Assistance hath every one need who
becometh a Christian ; and as then the Holy Ghost came
down in the Visible Form of Fire and bestowed his Grace,
or Gifts, upon the Apostles, so now, when the Priest
anointeth the newly baptized Person with the holy Oil, he
becomes endued from above with the Gifts of tlie Holy
Spirit : As appears from the Words which the Priest (as
appointed) useth in the Celebration of this Mystery ; namely,
The Seal Of The Gift Of The Holy Ghost, Amen. As

* Acts ii.

78 The Ortliodox Confession of the

if he should say, By the anointing of this holy Ointment
thou art sealed and confirmed into the Gifts of the Holy
Ghost, which thou dost receive for a confirmation of thy
Christian Faith. Agreeable hereto are the Words of the
Apostle (2 Cor. i. 21), He which establisheth us with you in
Christ, and hath anointed us, is God: Who hath also sealed
us, and given the Earnest of the Spirit in our Hearts. This
Anointing, or rather the bestowing the Efficacy of this
Unction, was done in the Times of the Apostles by laying
on of Hands ; according to the Scripture {Acts viii. 17), Then
laid they their Hands on them, and they received the Holy Ghost.
This was afterwards performed by anointing with Ointment,
as we learn from St. Dionysius the Areopagite, who was the
Disciple of St. Paul {Ecclesiastical Hierarchy, ch. ii. and iv.).

QtJESTION 105.
What are the Things necessary for the Celebration hereof?

Akswee.

First, It is necessary that this Holy Ointment be con-
secrated by a Bishop of the highest Order. Secondly, That
it be composed of apt and fit Material, as Oil, Balsam, and
other Unguent. Thirdly, That immediately after Baptism
the Priest do anoint the Members of the baptized Person
which are directed to be anointed, using this Form of
Words, The Seal Of The Gift Of The Holt Ghost, Amen.
Now, from this Mystery do arise the following Fruits:
First, That as by Baptism we are born again, so by this
holy Ointment we are made Partakers of the Holy Ghost,
we are confirmed or established in the Faith of the Lord,
and immediately become ripe in the divine Favour ; As the
Apostle teacheth us (Titus iii. 5), According to his Mercy he
saved us, hy the washing of Regeneration, and renewing of the
Holy Ghost, which he shed on us abundantly, through Jesus
Christ, our Saviour. Secondly, That by the Assistance of the
Holy Ghost we are so strengthened and established, that
our ghostly Enemy cannot, by any Means, hurt our Souls.

Catholic and Apostolic Eastern Church. 79

Lastly, This Mystery may not again be repeated unless it be
unto those who, having renounced the name of Christ, return
again unto the Profession of his true Faith.

Question 106.
What is the third Mystery ?

Answer.

The holy Eucharist, or the Body and Blood of our Lord
Jesus Christ, under the visible Species of Bread and Wine :
Wherein, really and properly, and according to the Thing
itself, Jesus Christ is present. This Mystery is in an eminent
Degree above all the other Mysteries, and conduceth unto our
Salvation in a more, especial Manner than they all do ; for
in this Mystery the whole Grace and Benefits of our Lord
JesU:S are manifested and imparted to all the Faithful ; as
will more fully appear hereafter.

Question 107.
What is to be observed in this Mystery?

Answer.

First, That no man do presume to administer this Mystery,
on any Occasion whatsoever, although ever so urgent; but
only a Priest lawfully ordained. Secondly, It must be provided,
that where the Priest is to celebrate this Sacrament there be
a fit and proper Altar, or at least a consecrated Cloth, without one
of which he may not, by any means, offer the unbloody Sacrifice.
Thirdly, Let him take heed that he be provided with the
proper necessaries, namely, the purest leavened Bread, made
of Grain, and the purest Wine, unmixed with any other
Liquor : whereto, in the Time of Celebration, let Water be
added; that the Scripture may be fulfilled, which sayeth
{John xix. 34), One of the Soldiers pierced his side, and forth-
with came thereout Water and Blood. Fourthly, In the Moments
of Consecration of the holy Gifts, the Priest must firmly and
undoubtingly resolve within himself that the Substance of the

80 The Orthodox Gonjession of the

Bread and the Substance of the Wine are changed into the
very Substance of the very Body and Blood of Jesus Christ,
by the operation or working of the Holy Ghost, whose Power
and Influence let the Priest invoke in these Words, in order
to the due Performance of this Mystery: 0 Lord, send down
from Heaven thy Holy Spirit iipon us, mid upon these Gifts now
lying before thee ; and make this Bread the precious Body of
thy Christ, and that which is in this Cup the precious Blood
of thy Christ, changing them hy thy Holy Spirit. At these
Words there is wrought a Change in the Elements, and the
Bread becomes the very Body of Christ, and the Wine his very
Blood ; the Species only remaining, which are perceived by
the Sight ; In the first Place, that we might not behold the
Body of Christ with our Eyes, but by Faith, only, believe it
to be so ; because Christ said, " This is my Body" and " This
is my Blood," depending and trusting rather in the Words
and Power of our Lord than on our own Senses ; and so
becoming Partakers of the Blessing which is the Reward of
Faith (John xx. 29), Blessed are they that have not seen, and
yet have Relieved. And farthermore, secondly^ because that
human Nature would abhor and be shocked at the eating of
raw Flesh ; and yet, nevertheless, by the partaking of the
Body and Blood of Christ in this Mystery, a Christian is most
closely united with Christ. Therefore, to the End that our
Weak Nature might not abominate and reject this necessary
Partaking, the divine Goodness hath taken this Method to
familiarise and conciliate it unto us, and imparteth unto the
Faithful the very Body and the very Blood of Christ for
Meat and Drink, under the Covering of Bread and Wine.
Hereof St. Gregory JVyssene and St. Damascene fully treat.

Moreover, the Communion of this Mystery ought to be
alike received and partaken by the Clergy and the Laity,
by the Priest and the People, in both kinds; namely, of
both the Bread and the Wine. For so Christ commanded,
without making any Distinction (John vi. 54), Except ye eat
the Flesh of the Son of Man, and drink his Blood, ye have no
Life in you. Wlioso eateth my Flesh, and drinketh my Blood,
dwelleth in me, and I in him. Wherefore the holy Apostles
have delivered this Mystery unto others, as they themselves

Catholic and Apostolic Eastern Church. 81

received it of Christ ; namely, to the joint and equal use of
both secular Persons and Persons in the Priesthood ; and
in both kinds, both of the Bread and of the Wine: As
St. Pa%d writes to the Corinthians (1 Cor. xi. 23), For I re-
ceived of the Lord that which I also delivered unto you ; that
the Lord Jesus, in the same Night in which he was betrayed, took
Bread; and when he had given Thanhs, he IraJce it, and said, Take,
eat ; this is my Body, which is hroJcen for you ; this do in re-
menibrance of me. After the same Manner, also, he took the Cup,
when he had supped, saying, This Cup is the New Testament in
my Blood ; this do ye, as often as ye drink it, in remembrance
of me. Farthermore, the Honour which is due to these awful
Mysteries ought to be the same and eqiml to that which is
rendered to Christ himself (as we have before said in the
fifty-seventh Qtoestion), and as St. Peter, speaking in the Name
of all the Apostles, and, as it were, with their Mouth, said,
(Matth. xvi. 16), Thou art Christ, the Son of the living God;
so we, in like manner worshipping him, do profess, saying,
"/ believe, Lord, and confess, that thou art the very Christ, the
Son of the living God, who didst come into the World to save
Sinners, of whom J am chief." This holy Mystery is also
offered as a Sacrifice for all orthodox Christians, as well
living as those who sleep in hopes of a joyful Resurrection ;
and this Sacrifice shall never fail, nor be discontinued, even
unto the End of the World. The Fruits of this Mystery are
chiefly these : — First, A Commemoration of the Sufferings
and of the Death of Christ ; wherewith he was afflicted, not
for his own, but for our Transgressions : As saith the
Scripture (I Cor. xi. 26), As often as ye eat this Bread and
drink this Cup, ye do shew the Lord's Death till he come.
Secondly, This Mystery is a Propitiation, or Atonement with
God, for our Sins, both of the Living and also of the Dead :
Wherefore the holy Liturgy is never solemnized, but there
are always Prayers and Supplications made unto God for
our Sins. Thirdly, The devout Christian, who frequently
partakes of this Sacrifice, is hereby delivered from the Snares
and Temptations of the Devil; for that Enemy cannot pre-
vail against him whom he findeth to have Cheist dwelling
in him. Lastly, A Man should rightly prepare himself for

82 The Orthodox Confession of the

the receiving of this awful Mystery, according to the Pre-
cepts of our orthodox Church; namely, by a sincere Confes-
sion of his Sins, by Fasting and Mortification, by a perfect
Reconciliation with all Persons, and the like.

Question 108.
"What is the fourth Mystery F

Answbe.

Holy Orders, or the Priesthood ; and this is twofold — the
one spiritual, the other sacramental. Of the former, namely,
the spiritual Priesthood, all Christians in general are equally
endowed, and do exercise it in common, according to that
saying of St. Peter the Apostle (1 Pet. ii. 9), But ye are
a chosen Generation, a royal Priesthood, an holy Nation, a
•peculiar People. And St. John, in the Revelation (chap. v. 9),
Thou wast slain, and hast redeemed us to God by thy Blood,
out of every Kindred and Tongue, and People and Nation ;
and hast made us unto our God Kings and Priests. And
accordingly as this Priesthood is, so are its Oblations;
namely. Prayers, Thanksgiving, Mortification of the Flesh,
voluntary Sufferings of Martyrdom for Christ, and such
like ; to which the Apostle St. Peter exhorteth us (1 Pet.
ii. 5), Te also, as lively Stones, are built up a spiritual House,
an holy Priesthood to offer up spiritual Sacrifices, acceptable to
God, by Jesus Christ. Also St. Paul (Pom. xii. 1), I exhort
you, therefore, Brethren, by the Mercies of God, that ye pre-
sent your Bodies a living Sacrifice, holy, acceptable unto God,
rchich is your reasonable Service.

Question 109.
What, then, is the sacramental Priesthood F

Answer.

The Priesthood, which is a Mystery, is that which Christ
committed to his Apostles; which is continued down unto
this Day, by their laying on of Hands, and by the layino-

Catholic and Apostolic Eastern Church. 83

on of Hands of the Bishops, who are the Successors of the
Apostles, to dispense the divine Mysteries, and to perform
the Ministry of the Salvation of Mankind. Thus saith the
Apostle (1 Cor. iv. 1), Let a Man so account of us as of the
Ministers of Christ, and Stewards of the Mysteries of God.
Now, this Stewardship is twofold. First, it comprehendeth
the Power of absolving Men from their Sins, as we read in
St. Matthew (chap, xviii. 18), Whatsoever ye shall loose on
Earth, shall he loosed in Heaven. In the next place, it con-
taineth the Power and Permission to Teach ; as it is de-
livered unto us in these Words {Matth. xxviii. 19), Go, teach
ye all Nations, baptizing them in the Name of the Father,
and of the Son, and of the Holy Ohost. From hence it is
manifest that Christ sent forth the Apostles to preach the
Gospel ; and again, the Apostles afterwards sent forth others,
whom they ordained to this Work by laying on of their Hands ;
according to St. Luke {Acts viii. 17), Then laid they their
Hands on them, and they received the Holy Ghost. And again
{Acts xiii. 2), As they ministered unto the Lord (that is, while
they offered the unbloody Sacrifice to God), and fasted, the
Holy Ghost said. Separate me Barnabas and Saul for the Work
whereunto L have called them ; and when they had fasted and
prayed, and laid their Hands on them, they sent them away.
Also St. Paul (1 Tim. v. 22), Lay Hands suddenly on no Man.
By this kind of Ordination and uninterrupted Succession,
those who are sent forth unto this Work have the Power
and Permission to preach the Doctrine of Salvation ; as
saith St. Paul {Bom. x. 15), How shall they preach unless
they be sent ?

Question 110.
What is to be regarded in this Mystery ?

Answer.

Those who are admitted to this Mystery must be first
thoroughly examined and tried, that they be qualified in
three Particulars. First, That they have a good and clear
Conscience, so that they be free from all those Crimes

84 The Orthodox Confession of the

which render them incapable of receiving holy Orders.
Secondly, That they be adorned with Wisdom and Learning,
both in dispensing the holy Mysteries, as also in edifying
and instructing the ignorant People, by their Sermons and
Discourses. Thirdly, That they be sound and perfect in all
their Limbs and Members ; which are necessary toward a
due Discharge of their Function.

Question 111.

Are there not some Orders which are given before the
Order of Priesthood?

Answer.

The Order of Priesthood includes all other Orders in itself
nevertheless, they ought all to be given in their due Order
namely, the Lector, or Reader ; the Chantor, or Singer
the Lampadary, or he who lighteth the Lamps ; the Sub-
Deacon ; the Deacon ; as more at large is declared in the
Euchologium, where it directs concerning these Things.
However, it is enough at present, with relation to this
orthodox Confession, to note that it is the Duty of the
Bishop, that unto whatsoever degree of holy Orders he doth
admit any Person, he do clearly and plainly instruct such
Person in the Duties of that Office which is committed to
him, whether it be the Order of the holy Liturgy, the read-
ing of the Gospel, the Epistle, the serving the holy Vessels,
or the cleaning of the Church. For each Degree is dis-
tinguished from another by its own peculiar Duty and
Habit ; and this is to be explained and taught them by the
Bishop.

Question' 112.

What is the fifth Mystery ?

Answee.

The fifth Mystery is Penance, which is a true and thorough
Sorrow for the Sin that a Person hath been guilty of, and

Catholic and Apostolic Eastern Church. 85

wliich he confessed unto the Priest, his spiritual Father,
with a full purpose of performing the Penance inflicted by
him, and a steadfast Resolution to amend his Life for the
future. This Mystery is most complete, and doth then most
fully benefit us, when, according to the Constitution and
Customs of the Church, Absolution of Sins is granted by the
Priest. For so soon as any Person receiveth the Absolution
of his Sins, they are all forthwith pardoned by God, through
the ministration of the Priest : According to the Words of
Christ {John xx. 22 and 23), Receive ye the Holy Ghost:
whose soever Sins ye remit, they are remitted unto them ; and
whose soever Sins ye retain, they are retained.

Question 113.
What is to be observed in this Mystery ?

Answbk.

First, It is requisite that the Penitent be a Christian of
the orthodox and catholic Faith ; for that Repentance which
is destitute of a right Faith is no Repentance, nor is it
acceptable with G-od. Secondly, That the Confessor who
heareth and receiveth the Repentance of Christians be also,
himself. Orthodox ; for an Heretic and an Apostate hath
no Power of Absolving. Thirdly, It is necessary that the
Penitent have a contrite Heart and a serious Sorrow for
his Sins, whereby he hath provoked God to Anger or in-
jured his neighbour. Concerning which Contrition David
said {Psal. li. 17), A broken and contrite Heart, 0 God, shalt
thou not despise. This Contrition of Heart ought to be
followed by an exact and particular Confession, in Words,
of all Sins and Misdeeds ; for the Ghostly Father cannot
absolve where he knoweth of nothing to absolve ; neither can
he lay on or impose due Penance. The Holy Scripture
manifestly speaketh of this Confession {Acts xix. 18), And
many that believed came, and confessed, and showed their
Deeds. And elsewhere {James v. 16), Confess your Faults

86 The Orthodox Confession of the

one to another, and pray one for another, that ye may be healed.
Again (in Mark i. 5), And there went out unto him all the Land
(p/Judea, and they 0/ Jerusalem, and were all baptized of him
in the River Jordan, confessing their Sins. Now, this Confession
ought to have these Properties, namely, that whenever it be
exercised, iihe humble, devout, true, sincere, accusing itself with
Grief and Mourning. The last Part of Penance is the peni-
tential Canon, and Punishment which the Confessor appointeth
and inflicts ; of which kind are Prayer, Alms, Fastings, PiU
grimages to holy Places, Prostrations, and the like ; as the
Ghostly Father judgeth proper. And let him who departeth
from Confession, having obtained Absolution, apply to him-
self what the Author of the Psalms saith {Psal. xxxiv. 14),
Eschew Evil, and do Good. And also that which our Saviour
saith (John v. 14), Behold thou art made whole : sin no more,
lest a worse Thing come unto thee. And again (in John
viii. 11), Go, and sin no more. But, forasmuch as it is
impossible that a Man should, altogether and entirely, avoid
Sin, the pious Christian must, according to the best of his
Understanding and Ability, endeavour, from Confession to
Confession, to amend his Life to the utmost of his Power.

Question 114.
What are the Fruits of this Mystery ?

Answee.

The first Benefit which we receive is that, whereas by
Sin we are deprived of that Innocence we obtained in
Baptism, now, by Penance, we approach nearer to that
State. And as, by Sin, we had forfeited the divine Grace,
now, by Eepentance, we regain it : And, having become the
Slaves of the Devil by Sin, by Repentance we are made
free. Lastly, As Fear and Dread entered into our Con-
sciences through Sin, so now, by Eepentance, we are
restored to Peace and Confidence, such as Children are
wont to have towards their Parents.

Catholic and Apostolic Eastern Church. 87

Question 115.
What is the sixth Master)/ ?

Answer.

Honourable Marriage, which, in the first Place, is made by
the mutual Consent and Agreement of a Man and Woman
with each other, where there is no lawful Impediment to
hinder it. However, this Consent, alone, doth not make the
Bond of Marriage, unless the same Persons do confirm their
Espousals, by a mutual Testimony before a Priest, and by
pledging their Faith, either to the other, with joined Hands,
that they will be faithful to and honour each other ; that
they will love each other with all conjugal Affection, in all
States and Conditions of Life ; and that they will never
forsake each other unto their Lives' end. Secondly, This,
their Consent and Promise, is confirmed and hallowed by
the Priest ; as it is written {Seb. xiii. 4), Marriage is honour-
able in all, and the Bed undefiled.

Question 116.
What are the Fruits of this Mystery ?

Answer.

First, That a Man might hereby be preserved from
the Danger of Whoredom and Unchastity : For honourable
Marriage was, therefore, instituted that the Fire of Lust
might thereby be extinguished ; according to St. Paul (1 Cor.
vii. 2), To avoid Fornication, let every Man have his own
Wife, and let every Woman have her own Husband. Secondly,
That is deservedly to be honoured, whereby the Procreation
of Children is honestly provided for. Thirdly, That in
Sickness, or any other Distress, the Husband might be to
the Wife, and the Wife unto the Husband, a faithful Com-
panion and Helpmate, because of that especial Affection
and strict Bond of Love wherewith they are united. As
testifieth the Scripture {Qen. ii. 24), For this Cause shall a

88 The Orthodox Confession of the

Man leave his Father and Mother, and shall cleave unto his
own Wife, and they twain shall he one Flesh.

Question 117.
What is the seventh Mijstery of the Church ?

Answer,

The Holy Oil. This was instituted by Christ himself,
for when he sent out his Disciples bj^ two and two {Mark
vi. 13), They anointed with Oil many that were sick, and
healed them. The same was afterwards received by , the
universal Church, for a solemn Custom, as appears from the
Epistle of St. James (chap. v. 14), If any be sick among you,
let him call for the Elders of the Church, and let them pray
over him, anointing him with Oil, in the name of the Lord ;
and the Prayer of Faith shall save the Sick, and the Lord
shall raise him up ; and if he hath committed Sins, they shall
be forgiven him.

Question 118.

What is to be observed in this Mystery ?

Answer.

First, That this Mystery, and all belonging unto it,
be only performed by Priests, and none others. Secondly,
That the Oil be pure, and not prepared with any Mixtures ;
and that the sick Person be an orthodox Christian ; and,
also, that he have, beforehand, confessed all his Sins unto
his spiritual Father. Thirdly, That whilst the Unction is
administering, that Prayer be repeated wherein the Power
and Efficacy of this Mystery is recited.

Question 119,
What are the Fruits of this Mystery ?

Answer.

We are taught by St. James, in the Place last mentioned,
what are the Fruits and Benefits of this Mystery ; namely,

Catholic and AjJostoUc Eastern Church, 89

the Forgiveness of Sins, or the Healing of the Soul, and the
restoring of Health unto the Body. And, however, although
this latter is not always obtained, yet, nevertheless, the
Forgiveness of Sins is always most assuredly thereby re-
ceived.

Question 120.

What is the eleventh Article of the Faith ?

Answee.
I look for the Resurrection of the Dead.

Question 121.
What doth this Article of the Faith teach ?

Answer.

It teacheth the undoubted and most certain Resurrection
of the human Body ; of the Good, and also of the Wicked :
according to the Word of the Lord, saying {John v. 28),
All who are in the Graves shall hear the Voice of the Son oj
God, and shall come forth ; they that have done Good, unto the
Resurrection of Life ; and they that have done Evil, unto the
Resurrection of Damnation. And they shall arise with the
same Bodies which they lived with before in this World ;
according to that of Job (chap. xix. 25), I know that
my Redeemer liveth, and that he shall stand at the latter
Day upon the Earth; and though after my Skin Worms
destroy this Body, yet in my Flesh shall I see God : Whom I
shall see for myself, and mine Eyes shall behold, and not
another, though my Reins be consumed within me. But this
Body, which, as we have said, will be the very individual
same which was laid down in the Grave — this Body shall
be raised, incorruptible and immortal ; As saith St. Paul
(1 Cor. XV. 51), We shall not all sleep, but we shall all be
changed, in the twinkling of an Eye, at the last Trump ; fur
the Trumpet shall sound, and the Dead shall be raised in-
corruptible, and we shall be changed. For this Corruptible
must put on Incorruption, and this Mortal must put on Im-

90 The Orthodox Confession of the

mortality. We are, moreover, to understand that the Soul
of every one shall return into its own Body, and, together
with it, shall receive the full and everlasting Reward of its
Works. The Bodies of the Wicked, also, shall be made
immortal, to receive eternal Punishment.

Question 122.
AVhat more doth this Article teach ?

Answer.

It teacheth every Christian to bear constantly in Mind
these four things — Death, the Last Judgment, the Torments
OF Hell, and, lastly, the everlasting Kingdom of Heaven.

Question 123.

What Benefit shall a Man receive by being mindful of
these four Things ? '

Answer.

A Man, by constantly reflecting on these things, will
beget in himself Devotion, a Watchfulness against Sin, the
Fear of God, a Dread of Hell Torments, and a Longing after
the Joys of Heaven. And whosoever duly considers these
things will undoubtedly take Care to prepare himself for
the World to come : For, by thinking on that last Day
wherein the whole World shall be judged, he will be mindful
to make himself ready for the Account which he must then
give of all his Thoughts, Words, and Actions. The Thoughts
of Hell will quicken his Endeavours to avoid it, and the
Consideration of Heaven must excite his utmost Earnest-
ness to attain its Joys.

Question 124.
What is the twelfth Article of the Faith ?

Answer.
And the Life of the World to come.

Calholic and Apostolic Eastern Church. 01

Question 125.

What dotli the Church teach us in this Article of the
Faith ?

Answer.

That iu the World to come, the Grace aud Blessing of
God shall be given unto the Elect ; and Life eternal, filled
with Joy and spiritual Delights : As the holy Scripture
testifietli (1 Cor. ii. 9), Eye hath not seen, nor Ear heard,
neither have entered into the Heart of Man, the Things which
God hath prepared for them that love him. And again, to
the same Effect (Eom. xiv. 17), The Kingdom of God is not
Meat and Drink, hut Righteousness and Peace, and Jog in the
Holy Ghost.

Question 126.

Shall the Soul only, or shall the Body also, together with
the Soul, enjoy eternal Happiness ?

Answee.

As the Soul and Body jointly did good Works for the
Hope of eternal Rewards, even so shall they jointly, and
not separately, receive and enjoy the same triumphant
Happiness and Felicity. For the Joy of the Soul and of
the Body are not distinct and different things, but the
same ; and, therefore, as the Body shall be glorified, so the
whole Man, both Soul and Body, shall be made glorious ;
and shall be made like the Angels, and equal unto them :
According to the Scripture, wliich saith {Matth. xxii. 30),
In the Besurrection they neither marry, nor are given in Mar-
riage, but are as the Angels of God in Heaven. The Body
shall be glorious, immortal, incorruptible, not needing Mesit
or Drink ; and the Soul shall be the same : As saith the Scrip-
ture (1 Cor. XV. 52), The Dead shall be raised, incorruptible,
and me shall be changed. For this Corruptible must put on
Incorruption, and this Mortal must put on Immortality. Now,
this Joint Felicity will consist in contemplating the most

92 The Orthodox Confession of the

blessed Trinity, and in bearing a delightful Part in the
spiritual Harmonj^ of the angelical Chorus : According to
the Apostle (1 Cor. xiii. 12), Now we see as through a Glass,
darkly ; but then Face to Face : Nov> I know in part ; but
then shall I knoro even as also I am known.

Now, whereas the Lord said unto Moses {Exod. xxxiii. 20),
There shall no Man see my Face and live, this is to be un-
derstood of this present Life, and of this corruptible Body,
not as yet glorified ; and before that ultimate and most
perfect Redemption. But after that complete Grlorification,
in the future and eternal Life, after the Day of Judgment,
God will so clothe us with Light, that we shall be able to
behold the Light of God : According to the Psalmist {Psal.
xxxvi. 9 j, With thee is the Fountain of Life, and in thy Light
shall we see Light. And this Light, as it shall be plainly
and fully beheld, will entirely satisfy us, and gratify, to the
utmost, all our Desires of Wisdom and Beauty. For all
Good is contained in the Contemplation and Profession of
the supreme Good ; and the Perfection of Happiness, in the
complete Enjoyment of it : As the divine Psalmist declareth
{Psal. xvii. 15), When I awake up after thy Likeness, I shall
be satisfied with it.

Catholic and Apostolic Eastern Church. 93

THE OETHODOX CONFESSION OF THE
EASTERN CHUECH.

PART II.— OF HOPE.

Question 1.

What is Hope ?

Answer.

Hope is a true Confidence in God, bestomed on the Heart
of Man by the divine Enlightening and Inspiration, that he
might never despair of God's Grace and Favour in granting
his Petitions, whether they be for Pardon of his Sins, or for
any other spiritual or temporal Good. Concerning which
the Apostle sayeth thus {Heb. x. 35), Cast not away, therefore,
your Confidence, which hath great Recompense of Reward.
And elsewhere {Rom. viii. 24), We are saved by Hope ; but
Hope that is seen is not Hope ; for what a Man seeth, why
doth he yet hope for ? But if we hope for that we see not,
then do we, through Patience, wait for it.

Question 2.
Whence have we this sure and certain Hope ?

Answer.

All our Hope is in the Lord Jesihs Christ ; as the Apostle
sayeth (1 Tim. i. 1), By the Commandment of God our Saviour,
and Lord Jesus Christ, which is our Hope. Because from
him we receive all things : as Christ himself teacheth {John
xiv. 13), Whatsoever ye shall ask in my Name, that will I do,

94 The Orthodox Con/ission of the

that the Father may be glorified in the Son. Now, hereby is
to be understood the divine Grace ; for by Jesus Christ both
Grace and Truth were given unto us : According to the
blessed Scripture (John i. 17), For the Law was given by
Moses, but Grace and Truth by Jesus Christ. And in this
Grace is all our Hope founded. We also place great Con-
fidence in the Observation of God's Commands, seeing
Christ hath said {John xiv. 21), He that hath my Command-
ments, and keepeth them, he it is that loveth me ; and he that
loveth me shall be loved of my Father, and I mill love him,
and mill manifest myself unto him. Moreover, our Hope is
confirmed by the Communion of the awful and most holy
Mysteries ; namely, of the Body and Blood of Christ ;
whereby the Lord himself doth dwell in us : As himself
testifieth (John vi. 56), He that eateth my Flesh and drinketh
my Blood dwelleth in me, and I in him. Lastly, Our Faith
is established by constant Prayer : As we are taught by the
Apostle (James v. 13), Ls any among you afflicted? Let him
pray. And another Apostle saith (Jude ver. 20), Ye, be-
loved, building up yourselves on your most holy Faith, praying
in the Holy Ghost, keep yourselves in the love of God, looking
for the Mercy of our Lord Jesus Christ unto eternal Life.

Question 3.

What is necessary to be considered in order to a right
Comprehension of this second Part of the Orthodox Con-
fession ?

Answer.

In this second Part of the Orthodox Confession, it
seemeth best that we should take into Consideration the
Lord's Prayer and the Nine Beatitudes; for whatsoever
we would obtain of God, we must ask both with a true and
lively Faith, and also with Hope that God will assuredly
grant out Petitions : According to the Apostle (1 Thess. v. 24),
Faithful is he that calleth you ; who also will do it. In like
manner, through Hope, we make these Beatitudes ours when
we exercise those Virtues in hopes of obtaining the Blessings
which are promised as a Reward for them.

Catholic and Apostolic Eastern Church. 95

Question 4.

What is Prayer ?

Answer.

Prayer is a certain Petition offered up to God, out of an
ardent Faith, with the Hope of obtaining that which we ask,
according to his Will. Or it is thus to be defined : Prayer
is a lifting up of our Minds and Wills to God, whereby we
praise him or beseech him, or give Thanks unto him for his
Benefits towards us.

.Question 5.
How ought a Man to prepare himself for praying ?

Answek.

It is to be observed that there be three principal Kinds
of Prayer.

First, When we give Thanks to God for his Benefits unto
us, as the ancient People of Israel gave Thanks unto God
for their Deliverance out of Egypt. In like manner, we
ought, at all Times, to give Thanks for the great Benefits we
have received at his Hands, but more especially for that he
hath delivered us from the Bondage of the most cruel Enemy
of our Souls : According to the Apostle (1 Thess. v. 17),
Pray without ceasing ; in everything give Thanks ; for this is
the Will of God in Christ Jesus concerning you. And again
(1 Cor. i. 4), I thank my God always on your Behalf for the
Grace of God, which is given you by Jesus Christ. And also
elsewhere (Coloss. i. 12), Giving Thanks unto the Father, who
hath made us meet to be Partakers of the Inheritance of the
Saints in Light; who hath delivered us from the Power of
Darkness, and hath translated tis into the Kingdom of his

dear Son.

The second Kind of Prayer is that whereby we beseech
God for Pardon of our Sins ; that is, that he would deliver
us from the Punishment due to them, and that he would
pour out upon our Souls and Bodies the Abundance of his

96 The Orthodox Confession of the

holy Grace. Of this Kind, we oifer up our Prayers both for
Ourselves and for our Neighbour ; according to the Apostle
(Coloss. i. 9), For this Cause we also, since the Day we heard
it, do not cease to pray for you, and to desire that ye might
be filled with the Knowledge of his Will, in all Wisdom and
spiritual Understanding.

The third Kind of Prayer is that wherein we praise and
magnify the Lord our God for his excellent Majesty and
immortal Glory; according to that of the holy Prophet
{Psal. cxlv. 2), Every Day will I give Thanks unto Thee ; and
T will praise thy Name for ever and ever. Great is the Lord,
and Marvellous, worthy to be praised ; there is no End of his
Greatness. One Generation shall praise thy Works unto an-
other, and declare thy Power. Of this Kind, especially, is
the Great Doxology {Glory be to God in the highest, &c.) which
we daily say or sing in the Church.

QOESTION 6.

Wliat is further necessary in order to pray ?

Answer.

It is requisite that when we go to pray we should rightly
l)repare ourselves ; namely, with Soberness, Temperance, and
Reverence: As we are taught by the Apostle {Tit. ii. 12),
That, denying Ungodliness and worldly Lusts, we shoidd live
soberly, righteously, and godly in this present World ; and
also with Compunction of Heart, as the same Apostle says
elsewhere {Coloss. iii. 16), Let the Word of Christ dwell in you
richly in all Wisdom ; teaching and admonishing one another
in Psalms, and LLymns, and spiritual Songs; singing with
Grace in your Hearts unto the Lord. But all Wrath and
Malice must be put away from him that goeth to pray :
According to the Scripture {Matth. vi. 15), Tf ye forgive not
Men their Trespasses, neither mill your Father forgive your
Trespasses. If, therefore, there be any one that hath aught
against us, we must first be reconciled unto him : According
to the Scripture {Matth. v. 23), Therefore, if thou bring thy
Gift to the Altar, and there rememberest that thy Brother hath

Catholic and Apostolic Eastern Church. 97

ought against thee, leave there thy Gift before the Altar, and
go thy Way ; first be reconciled to thy Brother, and then come
and offer thy Gift. We must also, when we are praying, put
far away from us all other Thoughts but those of Devotion,
that our Prayer may he pure and acceptable to God ; lest
Grod pronounce of us as he did of the Hypocrites {Mark vii.
6), This People honoureth me with their hips, but their Heart
is far from me. And further, lest we be liable to that of the
Psalmist {Psal. cix. 7), Let his Prayer be turned into Sin.

Question 7.
What is the Lord's Prayer ?

Answer.

Our Father which art in Heaven; Hallowed be Thy Name.
Thy Kingdom come. Thy Will ie done on Earth, as it is in
Heaven, &c.

Question 8.

Into how many Parts is the Lord's Prnyer divided ?

Answer.

Three. The Preface, or Invocation ; the Petitions; and the
Conclusion.

Question 9.

What is the Preface, or Invocation ?

Answer.
Owr Father which art in Heaven.

Question 10.
What meaneth this Invocation ?

Answer.

First, It teacheth that whoso prayeth unto God ought to
appear before him, not only as his Creature, but also as his

G

98 The Orthodox Confession of the

Son by Grace ; for unless he be his Son he cannot call upon
God as his Father. Now, this Grace of Adoption, whereby
we are made the Sons of God, we receive from Christ, who
hath bestowed it on those that believe in him : As saith the
Scripture {John i. 12), As many as received him, to them gave
he Power to lecome the Sons of God. And elsewhere (Gal. iv.
6), Because ye are Sons, God hath sent forth the Spirit of his
Son unto your Hearts, crying, Aiha, Father. And for this
Reason, therefore, we call God our Father.

Secondly, It is requisite that he who goeth about to pray
should be a Son of the Catholic and Orthodox Church ; for
whosoever hath not the Church for a Mother, neither can he
liave God for his Father: As it is said (Matth. xviii. 17),
Tell it unto the Church ; hut if he neglect to hear the Church, let
him he tcnto thee as an heathen Man and a Publican.

Thirdly, Let not the devout Petitioner doubt but that
he shall receive that which he asketh for, seeing he prayeth
unto the most indulgent and merciful, as the common Father
of all : According to the Scripture {Licke vi. 36), Be ye, there-
fore, merciful, as your Fo>ther which is in Heaven is mercifid,
who not only doth not deny us, but even doth himself stir
us up to ask of him, and teacheth us how ; and with infinite
Mercy accepts our Prayers, provided only they be offered up
with Humility and Sincerity : For he well knows wherefore
we ask. And the Scripture says {Matth. vi. 8), Tour Father
knoweth whereof ye have Need, hefore ye ask him. And in
another Place {Matth. vii. 11), If ye then, being evil, know how
to give good Gifts to your Children, how much more shall your
Father tohieh is in Heaven give good Things to them that
ask him !

FcMrthly, This Introduction, or Invocation, teacheth us, that
as God is the Father of us all, in like Manner we, who are
of the Faithful, should be unto each other as Brothers ; and
not only pray to God for ourselves, but also for our Brethren,
i nterceding for each other : According to the Scripture {James
v. 16), Pray one for another, that ye may be healed ; namely,
to God, who is our Common Father; as Christ himself
teacheth us {Matth. xxiii. 9), Call no Man your Father upon the
Earth, for one is your Father which is in Heaven. And when

Catholic and Apostolic Eastern Church. 99

he beholds this our brotherly Love (which he so frequently
recommends to us in his holy Gospel), he is both pleased
with it, as a Father, and, also, more induced thereby to hear
us when we pray, and to grant our Petitions.

Fifthly, By these Words, which art in Heaven, we are taught
that when we pray we should raise our Minds and Thoughts
wholly above all earthly and worldly Things, and fix them
entirely on Heaven and Things incorruptible. Nevertheless,
God, mir Father, is not only in Heaven,- but he is present in
all Places and filleth all Things : But whereas his Grace
and Glory more abundantly are manifest in Heaven, it is,
therefore, said to be his Throne : According to that of the
Psalmist, where he said {Psal. xi. 4), The Lord's Seat is in
IIeaven,^z.iidi also (Psal. ciii. 19), Hie Lord hath prepared his
Seat in Heaven, and his Kingdom ruleth over all..

Question 11.

How many Petitions are contained in the second Part of
this Prayer of our Lord ?

Answee.

Seven.

Question 12.

What is the first Petition in the Lord's Prayer ?

Answek.
Hallowed he thy Name.

Question 13.
What is contained in this Petition ?

Answer.

First, We pray unto God that we may lead a Life adorned
with Virtue and good Works, that Men may be excited to
glorify the Name of God by the Purity and Holiness of our

100 The Orthodox Confession of the

Lives : According to that of St. Matthew (chap. v. 6), Let
your Light so shine before Men that they may see yoxir good
Works, and glorify your Father which is in Heaven.

Secondly, We ask that not only our whole Lives may be
to the Glory of God, but also that all those who do not
know the true God, nor believe in him, may repent, and
come to the knowledge of him, that the Name of God be
glorified, both in them and by them. We also beseech the
Lord our God, in this Petition, for those who bear indeed
the Name of Christians, but who live ungodly and scandalous
Lives, whereby our holy Religion and God himself is blas-
phemed : Of whom the Apostle saith (2 Tim. iii. 5), Having
a Form of Godliness, but denying the Power thereof. And else-
where {Bom. ii. 24.), The Name of God is blasphemed among the
Gentiles through you. For the Sake of these it is that, in this
Petition, God is besought ; that such may turn from their
Wickedness, and bring forth good Fruits, leading for the
future a sober and godly Life ; and so the Name of God,
by these Means, also may be hallowed. Moreover, we are to
understand, that although the Name of God is in itself most
holy without our Glorification, yet it is said to be hallowed
by us, and in us, when by Piety and Holiness of Life we
sanctify ourselves to the Glory of God's Name.

Question 14 1
What is the second Petition ?

Answer.
Thy Kingdom come.

Question 15. r
What is contained in this Petition?

Answer.

Herein we pray to God, that by his Grace and Justice
and Mercy he would reign in us altogether, especially in our
Hearts, |and not suffer Sin to have any Dominion over us :

Catholic and Apostolic Eastern Church. 101

As it is written {Rom. vi. 12), Let not Sin, therefore, reign in
your mortal Body, that ye should obey it in the Lusts thereof.

Secondly, This Petition expresses that a Man who is in the
State of G-race with God, and feels the heavenly Joy in his
Mind, careth not for this World, but is only solicitous and
wishful to become an Inhabitant in the heavenly Kingdom :
As the Apostle, speaking of himself, saith {Philip, i. 23), /
desire to depart, and to he with Christ.

Thirdly, We beg of God that he would please to hasten
his second Coming, wherein the Son of Man shall appear in
his Q-lory {Matth. xxv. 31), and the Resurrection of the Dead,
and the Day of Judgment, by which the Kingdom of this
World and the Enemy of our Souls may be taken away : and
the Kingdom of Heaven come, that God may be all in all ;
as the Apostle speaks in 1 Corinthians xv. 28.

Question 16.
What is the third Petition ?

Answer.
Thy Will he done on Earth, as it is in Heaven.

Question 17.
What is contained in this third Petition?

Answer.

First, We beseech God that he would not suffer us to live
in this World after our own Wills, but that he would guide
and govern us by his Will and Pleasure.

Secondly, We pray that neither we nor others might resist
or dislike the Will of God, but that, as the Angels in
Heaven submit unto and obey the divine Will in all Things,
without any Delay or Denial, so, likewise, on Earth, that
all Men may be obedient unto God without Murmuring, and
with all Pteadiness and Thanksgiving.

Thirdly, In this Petition we express our Belief that
nothing can affect us, God's Elect, without the divine Will

102 The Orthodox Confession of the

■uid Permission, whether it be in relation to the Holiness
and Innocence with which we ought to pass our Lives, or to
Persecutions and Temptations of the Enemy. Insomuch
that the Lord not only taketh Care of our Persons, but of
even the very Hairs of our Head : According to the Scrip-
ture {Luhe xii. 7), Even the Hairs of your Head are all
numbered. And again (Luke xxi. 18), There shall not an
Hair of your Head perish.

Question 18.
What is i\iQ fourth Petition ?

Answer.
Give us this Bay our daily Bread.

Question 19.
What is contained in this Petition ?

Answer.

First, That divine and most excellent Food of our Souls,
the Word of God, is here meant ; concerning which the
Scripture thus teacheth us {Matth. iv. 4), Man shall not live
by Bread alone, but by every Word that proceedeth out of the
Mouth of God. We therefore ask of God that he would keep
us from Want and Famine of his holy Word ; that is, the
Doctrine of Christ, without which Doctrine our inward
Man would surely die, as if it were perished of Hunger.
Therefore we very properly, in this Petition, remember that
Beath of the Said which befalleth those who refuse or neglect
to hear the Word of Grod and divine Instruction, and
thereby set the bad Example of au ill Life.

Secondly, Herein is included that other Food of our Souls,
namely, the Communion of the Body and Blood of Christ ;
for so the Lord hath spoken concerning it (John vi. 55),
My Flesh is Meat indeed, and my Blood is Drink indeed:
whosoever eateth my Flesh and drinketh my Blood, he droelleth
in me, and I in him. Wherefore, that we may worthily
partake of this Food, we do, in this Petition, beseech God

Catholic and Apostolic Eastern Church. 103

that, out of his Mercy aud Favour to Mankind, he would
be pleased to bestow himsejf upon us. And when we have
these two Kinds of Food, then we have the Kingdom of
God within us (Luke xvii. 21); and then God, of his own
Accord, will give unto us all such temporal and worldly
Things as the Weakness and Poverty of our mortal Con-
dition make necessary for us : As it is written (Mattk. vi. 33),
Seek ye first the Kingdom of Qod, and his Righteousness, and
all these Things shall be added unto you.

Thirdly, Under the Name of Bread, in this Petition, are
comprehended all Things which are necessary for us in this
present Life, both with regard to our Substance and our
Preservation. However, let every one remember that Super-
fluities and Luxury are not hereby prayed for, but only a
just and proper Sufficiency ; for those Things which minister
unto our Voluptuousness, and are the Instruments of Sen-
suality, are no other than the Seeds of Misery and Punish-
ment. Whereof the Apostle, St. Paul, thus speaketh (Bom.
xiii. 13), Let us walk honestly as in the Day, not in Rioting
and Drunkenness, not in Cfmrnbering and Wantonness. And
elsewhere (1 Tim. vi. 8), Having Food and Raiment, let us he
therewith content. Now, by the Words This Day is to be
understood this present Life, while we continue in this
World ; for in that which is to come we shall enjoy the
Presence itself and Sight of God, and the Happiness from
thence arising.

Question 20.

What is the fifth Petition ?

Answer.

And forgive us our Trespasses, as we forgive those that
Trespass against us.

Question 21.

What is contained iii this Petition ?

Answer.
First, We do, in this Petition, ask of God that he would
forgive us our Sins, especially those which we have com-

104 The Orthodox Confession of the

mitted siace our Baptism ; as well mortal Sins as all others
whereby we have offended Grod and our Neighbour ; by
Thought only or by a full Design and Intention of Sin, or
by Words, or by Actions.

Secondly, Whereas in this Petition we say, Forgive us
our Trespasses, as we forgive those that Trespass against us,
now we do hereby engage our Faith that we will also for-
give our Enemies. He, therefore, who doth not forgive his
Neighbour, whatsoever he hath committed against him, let
him not use this Petition ; for he may not hope to have his
Sins forgiven. Nay, further, his very Prayer will become a
Sin, according to the Psalmist {Psal. cix. 6), Let his Prayer
be turned into Sin. And truly with Justice, for if we will
not forgive our Brethren their trifling Offences against us,
how can it be expected that God should forgive our Sins
against him, which will bear no Comparison to the Tres-
passes which we resent to our Brethren ; seeing we are
daily, nay hourly, giving just Cause for God's Anger
against us ?

Question 22.

What is the sixth Petition ?

Answer.
And lead us not into Temptation.

Question 23.
What is contained in this Petition ?

Answer.

First, We pray to God that we may be free from all
Temptation ; but if not from all, at least from those which
exceed our Strength. Of these, some arise from the World,
some from the Devil, and some from our own Flesh, and
entice us to Sin. Again, others are inflicted by Tyrants who
solicit and harass the Church of God by erroneous Doctrines,
by deceitful Flatteries and Falsehood, by pretended Mir-
acles, by the Allurements of promised Riches and Honours ;

Catholic and Apostolic Eastern Church. 105

m fine, by tyrannical Force and Persecutions ; by open
Violence and Kapiue, and despoiling us of our Possessions,
and by loading us with Shame and Reproach. All which
we woefully see in these our Days. Furthermore, We be-
seech God, in this Petition, that if we be called to pour
out our Blood, or to lay down our Lives, for his most holy
Name's Sake, for the holy Church, which is his Spouse, and
for the Truth of the Gospel : That then he would be pleased
to strengthen us, and support us with his Grace, whereby
we might be enabled to endure and overcome the most
unusual or excessive Torments with Constancy and Resolu-
tion, and obtain the Crown of Martyrdom in Heaven ; and
that he would be pleased not to let us suffer Things greater
than we can bear.

Question 24.

What is the seventh Petition ?

Answer.
But deliver us from Evil.

■Question 25.
What is contained in this Petition ?

Answeb.

Eirst, We herein pray to God to deliver us from all Kinds
of Evil, especially from Sin, and from all Wickedness that
provokes the Wrath of God. Secondly, That his Grace
might accompany us, and keep us from falling into his
Displeasure (Psal. vi. 1), That he ivould not rebuke us in his
Indignation, neither chasten us in his Displeasure, for our Sins ;
but] that we might {Psal. xcv. 2) come before his Presence with
Thanksgiving, and show ourselves glad in him with Psalms.
Ill this Petition we also pray that we may be delivered
from all sorts of Evil and Mischiefs whatsoever that are
hard and difficult to be borne by the Children of Men : Such
as Famine, Pestilence, War, Fire, and such like. All
which we hereby beseech God to turn away from us, and

106 The Orthodox Confession of the

to grant us his mercifal Loving-kiadness. More especially
we pray that in the Hour of Death he would protect us
IVoni all Insults of the Enemy of our Souls, and that he
would give us Grace to fight piously and securely under the
Protection of his Favour, and the Gruide and Safeguard of
his Angels. For whosoever departeth out of Life in such a
Manner, that Person is happy undoubtedly. It therefore
behoveth us, in the highest Degree, that we should all
most earnestly ask of Grod that we may be defended from
the Temptations and Assaults of the Devil in our last
Moments. Lastly, We pray, in this Petition, that we may
be delivered from the Devil and Hell Torments.

Question 26.
What is the thii'd Fart of the Lord's Prayer 1

Answbe.

This Conclusion, For thine is the Kingdom, and the Power,
and the Glory, for ever, Amen.

Question 27.
What is contained in this Part, the Conclusion ?

Answer.

This Conclusion is twofold, in the first Part correspond-
ing to the Fnvocation. For as that makes us hope that we
shall certainly obtain what we ask of Grod as we ought,
since he is our Father of whom we ask it ; so this Conclusion
teaches to expect that our proper Petition will be granted,
because the whole Universe belougeth unto this our Father.
He is the Kiug of the whole World. To him all created
Things are subject. His is the Power, and the Glory is
his ; which Power and Grlory nothing can resist, whether
in Heaven or on Earth. He, therefore, can assuredly give
us all Things, whatsoever we ask with Faith and Hope; for
this Cause only, the eternal Glory of his Name : As it is
expressed in these Words, And the Glory, for ever. The
second Part of this Conclusion is the Word Amen ; in which

Catliolic and Apostolic Eastern Church. 107

Word we pray that whatsoever we have asked may be
granted unto us according to our Desire : As the Apostle
saith (1 John v. 14), This is the Confidence that we have in
him, that if we ask anything according to his Will, he heareth
us. And if we hnoiu that he hear us, wliatsoever we ash, we know
that we Jiave the Petition that we desired of him.

Question 28.
Is this Conclusion united to the Lord's Prayer t

Answer.

It is certain that Christ himself, concluding his Prayer,
which he taught us, ends with these Words ; as appears
from St. Matthew (chap. vi. 13). And the Sense of them
shows plainly that they are no ways inconsistent with the
Lord's Prayer ; rather that the Prayer is greatly strengthened
and perfected by them, seeing it is That God we call upon
whose Power extends over the whole Universe, and unto
whom all things are subject. And although lay Persons do
not use this Conclusion, that hindereth not, but that in the
Public Prayers of the Church, and in private Devotions,
where a Priest is present, he should use them for adding
the greater Weight unto his Prayer. Neither will it be
amiss for a lay Person to use them, if no Priest be present,
any more than it would for him to recite any other Part
of the Gospel. And it were better never to separate tliese
Words from the Lord's Prayer, it being evident that the
Church orders them to be pronounced by the Priest only in
•the public Divine Service, only for the Sake of adding the
greater Solemnity to this Devotion.

Question 29.

Forasmuch as the Beatitudes do very much establish and
confirm our Faith, I pray, what be they?

Answer.

The Beatitudes which our Lord Christ hath taught us in the
fifth Chapter of St. Matthew's Gospel are nine in number;

108 The Orthodox Confession of the

on which St. Chrysostom thus commenteth (Homily on 1
Cor. XV. 28), Moses delivered ten Commandments, but Jesus,
the Lord of Moses, gave nine Beatitudes. And again, The Law
gave unto us ten Commandments, hut Jesus nine Beatitudes,
forming thereby a thrice threefold Crown.

Question 30.
What is the first Beatitude 1

Answer.

Blessed are the Poor in Spirit, for theirs is the Kingdom of
Heaven.

Question 31.

What Doctrine doth this Beatitude contain ?

Answer.

It relates to Riches and the good Things of this World ;
which, if it please God to bestow them on us, we should use,
not as if they were our own, but as only being the Stewards
and Dispensers of them, and not give ourselves up to great
Anxiousness or to Covetousness : As we are admonished by
the holy Psalmist (Psal. Ixii. 10), If Riches increase, set not
your Heart upon them. We ought to imitate the ancient
Christian Perfection, and have nothing distinct, but all
Things in common : After the Example of those Christians
who. lived in the Infancy of the Church, of whom the
Scripture testifies {Acts iv. 32), The Multitude of them that
believed luere of one Heart and of one Sotd ; neither said any
of them that ought of the Things ivhich he possessed was his own,
hut they had all Things common. And after, at the 34th
Verse, Neither ivas there any among them that lacked; for as
many as were Possessors of Lands or Houses sold them, and
brought the Prices of the Things that were sold, and laid them
dovm at the Apostles' Feet; and Distribution was made unto
every Man according as he had Need. And again (Acts ii. 44),
All that believed were together, and had all Things common. 1 1
is this Virtue that is called Poverty of Spirit. However, it is

Catholic and Apostolic Eastern Church. 109

requisite and allowable that every one retain to himself so
much as is necessary for his due and proper Support and
Accommodation, without Luxury and Extravagance. In this
Virtue the Monks and Religious are deservedly allowed to
excel, seeing they are not to be careful for anything as
their own, not even for necessary Food and Clothing ; but
they suffer the Want of all Things with Patience, in Hopes
of greater Rewards in Heaven : Having before their Eyes
the Words of the Apostle (1 Cor. iv. 11), Even unto this
present Hour we loth hunger and thirst, and are naked, and are
buffeted, and have no certain Dwelling-place ; and labour, ivorhing
with our own Sands : being reviled, we bless ; being persecuted, we
suffer it ; being defamed, we entreat ; we are made as the Filth
of the World, the Offscouring of all Things, even unto this Day.
For Sufferings like these Christ offers the Kingdom of Heaven
as a Reward, Nevertheless, such as do possess Wealth,
gotten innocently and with Justice, will be also Partakers
of Salvation and eternal Life, provided they possess their
Riches in Righteousness ; namely, if they use them for the
Relief of the Necessities of the Church, in Almsgiving to
the Poor, the Stranger, the Sick, and whosoever is in Need.
In like Manner as Zacchceus did unto Christ himself when he
spoke unto him thus {Luke xix. 8), Behold, Lord, the Half of
my Goods L give unto the Poor, and if I have taken any Thing
from any Man by false Accusation, I restore him fourfold.
But Spendthrifts, who by Debauchery and Profuseness are
reduced to extreme Poverty, are in no Sort the Object of
this Beatitude, such Poverty being rather the proper Punish-
ment of their Prodigality and unjust Abuse of what they
had. Nevertheless they are not to be rejected from the
Alms of good Men, and if they reform and practise the
Virtues of Poverty, they will also receive the Reward of this
Beatitude from Grod.

Question 32.

What is the second Beatitude ?

Answer.
Blessed are those who mourn, for they shall be comforted.

110 The Orthodox Confession of the

Question 33.
What doth this Beatitude teach ?

Answee.

First, It teacheth that Lhose of the Faithful are blessed
who through their whole lives mourn and weep for their old
Sins and Offences, whereby they have offended God and their
Neighbour ; according to the Words of the Prophet {Jer.
i. 4), The Children of Is7-ael shall come, and the Children of
Judah shall come ; going iveeping, they shall go and seek the
Lord their God. But they have no Part in this Beatitude
who mourn and weep only because of some worldly Grief or
Misfortune. Nor they who, when they are condemned to
suffer the Punishment due to their Crimes, weep and mourn ;
not because they have sinned, but because of the Fear of
their Punishments which they must undergo for them. Nor
they, likewise, who are concerned only on Account of having
lost some perishable Thing or other, and the like. Secondly,
This Beatitude teacheth us that those are blessed who, with
unfeigned Sorrow, and Tears shed for the Sins of others,
appease the Wrath of God towards them, and pour forth
their Prayers before him that he would vouchsafe unto them
the Grace to repent of their Sins : Namely, that he would
bring back Heretics to the Communion of the Church, and that
he would convert the Wicked from their Evil and irregular
Lives to a sober and orderly Course of Life. Thirdly, By
this Beatitude we are taught that those are blessed who are
oppressed by the great and powerful Ones of the World, and
unjustly despoiled of their Goods : Which Sufferings they
may not endeavour to revenge, but with Bitterness of Heart
and Mourning, pray to God for Deliverance and Safety, plac-
ing all their Hope and Confidence in God's Mercy, which they
shall receive together with abundance of Consolation, being
therein rightly and truly Partakers of the divine Grace.
Those also are comprehended in this Beatitude who are
afflicted for the orthodox Faith and the Sake of the Church :
Such are all Martyrs and the like.

Catholic and Apostolic Eastern Church. Ill

Question 34.
What is the third Beatitude ?

Answer.
Blessed are the Meeh, for they shall inherit the Earth.

Question 35.
What doth this Beatitude teach ?

Answek.

This Beatittcde teacheth us, First, That we should yield a
ready and sincere Obedience, with this Virtue of Meekuess
and Humility, uuto God and the Church of Christ, and also
unto our Superiors, following the Example of our most
meek Lord, Jes^is Christ. And wlieu we pay this Obedience
unto our Superiors, we should propose within ourselves that
it is to Christ and for his Sake. So we should also refer
to Christ the Respect and Reverence which we show unto
his Priests, our spiritual Pastors. Secondly, This Beatitude
teacheth us that they are blessed who are not grievous or
troublesome unto any Man ; who do not rob any of their
good Name, and are not Censurers and Condemners of
others ; but esteeming themselves as the meanest, are
always ready to condemn their own Life and Actions, and
think their own good Deeds to be vile and unworthy. How-
ever, if those whose Duty it is to reprove others should,
through the Warmth of their Zeal, use some harsh Expres-
sions in correcting a Sinner, not out of Contempt or Spite-
fulness, but for the Grood of his spiritual Welfare, such an
One is not, however, exempted from this Beatitude, seeing
he doth that which is his Duty : As the Apostle teacheth
(Gal. vi. 1), Brethren, if a Man he overtaken in a Fault, yc
which are spiritual restore such an One in the Spirit of Meek-
ness; considering thyself, lest thou also he tempted. But if an}'
one say that it is not possible for a mortal Man thus to
quell his Anger, let such an One know that he ought not

112 The Orthodox Confession of the

to pour out his "Wrath and Anger on his Neighbour, but on
the Devil, who is the Tempter and Instigator of Men to
all Kind of Evil. Those, therefore, who are endued with
this Virtue shall receive the promised Inheritance of the
Earth, an Abundance of God's Goodness in this Life, and
eternal Happiness in that which is to come : According to
the Scripture, which saith (jPsal. xxvii. 15), I believe verily to
see the Goodness of the Lord in the Zand of the Living.

Question 36.
What is the fourth Beatitude?

Answer.

Messed are those luho hunger and thirst after Righteousness,
for they shall he filled.

Question 37.

What doth this Beatitude teach ?

Answee.

It teacheth us that they are blessed Avho, having sustained
an Injury, cannot obtain Eedress from Justice, either be-
cause of their Eeligion or their Poverty ; or for want of
Health, or because they are Strangers ; or for that their
Adversary is too powerful, or through any other unjust
Cause. Wherefore those who are set in the Seat of Justice,
aud whose Office it is to judge, ought to be most conscien-
tious and careful that the Poor, the Widow, and the Orphan
be not oppressed with unrighteous Judgment, remembering
what the Scripture saith unto them {Isa. i. 17), Learn to do
well, seek Judgment, relieve the Oppressed, Judge the Father-
less, plead for the Widow. Which Duties if they neglect, then
those who suffer Oppression are said to hunger and thirst
after Justice or Righteousness, and they are the Objects
of this Beatitude. And unto these unjust Judges God will
render severe Punishment : According to the Scripture
{Psal. X. 19), Lord, thou hast heard the Desire of the Poor ; thou,

Catholic and Apostolic Eastern Church. 113

preparest their Heart, and thine Ear hearkeneth thereunto. To
help the Fatherless and Poor unto their Bight, that the Man of
the Earth he no more exalted against them.

Question 38.
What is the fifth Beatitude ?

Answer.
Blessed are the Merciful, for they shall receive Mercy.

Question 39.
What doth this Beatitude teach us ?

Answer.
That they are blessed who discharge the duties of Mercy.

Question 40.
What are the Works of Mercy ?

Answer.

The Works of Mercy are twofold, some regarding the So'ul,
and others relating to the Body (Theophylact on the 26th
Chapter of Matthew).

Question 41.

What are those Offices of Humanity which respect the Body?

Answer.

They are seven. First, To give Food unto the Hungry,
according to the Saying of Christ (Mcttth. xxv. 35), I was an
hungered, and ye gave me Meat. To those, namely, who are in
Necessity, und who could not supply their Needs by their
own Labour. And for the Discharge of this Duty we must
use what we have earned by our Labour, or otherwise gotten
with Honesty : As the Scripture teaches us (Prov. iii. 9),
Honour the Lord with thy Substance, and with the first Fruits
of all thine Increase. But we are not to confine our Alms to

H

114 Tlic Orthodox Confession of llie

those only who apply to us for them publiclj' in the Streets,
nor yet to those only who lie sick in the public Hospital, but
we must also extend them to those who, through Modesty,
or any other Impediment, cannot ask our Alms. And we
must be cautious, to the utmost, that these our good Deeds
may be as secret as possible, lest we receive our Eeward in
the Praises of Men : According to the Words of our Lord
Christ (Matth. vi. 2), When thou doest thine Alms, do not sound
a Trumpet hefore thee, as the Hypocrites do in the Synagogues
and in the Streets, that they may have Glory of Man. Verily I
say unto you, They have their Reward.

Question 42.
What is the second Act of Mercy ?

Answer.

The second Act of Mercy is to give Drink to the Thirsty ;
namely, to those who, through Poverty or Disability of Body,
cannot produce wherewithal to quench their Thirst. And
hereby is meant and intended all Sorts of Drink, insomuch
that whoso giveth only a Cup of cold Water to him that hath
need of Water, the same shall be a Partaker of this Beati-
tude : According to what our Saviour himself said in the
Scripture {Mark ix. 41), Whosoever shall give you a Gup of
Water to drink in my Name, because ye belong to Ghrist, verily
I say unto you, he shall not lose his Beiuard. lu this Duty are
included all those Services and good Offices of any Kind that
are done unto the Poor and Needy : Those, namely, who
cannot by their own Labour and Care provide for the Neces-
sities of Hunger and Thirst.

Question 43.
Wiiat is the tldrd JVork of Jlercy ?

Answer.

The third Work of Alercy is to clothe the Naked. Those
obtain this Beatitude who, with a benevolent Mind toward
their Fellow-Creatures, relieve them in their Distress and

Catholic and Apostolic Eastern Chvrch. 115

clothe those who are Destitute of G-arments. Uuto sucli
will Christ, at the Day of Judgment, render a Reward, and
say unto them (3fatth. xxv. 34), Come, ye Blessed of my Father,
inherit the Kingdom prepared for you from the Beginning of the
World. And hereby, not ouly those are meant who are des-
titute of all Clothing, but also they whose Clothing is not
sufficient to defend them from Cold. And they, likewise,
who, through hard Fortune, scarcely can support themselves
through the Want of proper Clothes, to whom the Merciful
Man will render the Offices of Humanity, and supply their
Necessities with suitable Necessaries, to protect them from
the Injuries of Weather.

Question 44.
What is the fourth Work of Mercy ?

Answer.

To visit those who are in Prison. lu the Discharge of
which Daty let him not be anxious whether the Person
deserved or not to be cast into Prison, or who he be : For
whosoever he be, or whatever his Crime, nevertheless we
owe this Duty to him for the Sake of Christ our Lord ; and
we must visit and comfort him, lest he fall into Despair.

Question 45.
Wiiat is the fifth Work of Mercy ?

Answer.

That we should Visit the Sick. And we must discharge
this Duty without inquiring whether the sick Person be our
Neio-hbour, or Friend, or Kindred, or Acquaintance ; for it
is incumbent on us to visit those who are sick, although
utterly unknown to us, especially those who are ill in the
public Hospital. First, We should comfort the Sick, by
expressing our Concern for his Distress. Secondly, By ex-
horting the Sick to bear his Afflictions patiently, and that
he should receive his Visitation of the Lord without Mur-
murino- or Discontent ; but rather that he should with his

116 The Orthodox Confession of the

Heart and Voice give Thanks unto God, who thus ex-
presseth his Favour and Kindness towards him, and firmly
repose his Trust on God's Mercy for being restored to
Health. Moreover, we should induce the sick Person to
confess his Sins with a broken and contrite Heart, and to
receive the blessed Sacrament of the Eucharist, and the Holy
Oil, as the Church directs. For these Mysteries uot only
many Ways promote the Salvation of the Soul, but also
contribute to the Healing of the Body. Furthermore, we
should offer up our Prayers to God for them, and also
recommend them to the public Prayers of the Church. And
if the sick Person be so poor that he cannot apply unto the
Church, then it is the Duty of the Pious and Well-disposed
to call upon his own Ghostly Father, that he may supply
his spiritual Necessities. Above all, let him be sure to
admonish the Sick earnestly, that he do not use any unlaw-
ful and superstitious Means for his Kecovery, such as the
Church hath forbidden ; such as magical Charms and In-
cantations, and Contracts with the Devil ; for from these
he will receive infinitely more Hurt than Advantage or
Benefits to his Health : But, on the contrary, that he
should place all his Trust and Confidence in God's Mercy
only, and make Use of such Medicines as the skilful
Physician prepares or directs for him. Whoso after this
Manner shall visit the Sick shall, according to this Beati-
tude, be blessed both in this World and that which is
to come. However, when the Sick Person is ill 'of any
contagious Disease, or of the Plague itself, then the devout
Christian may take such Measures in the Discharge of this
Duty as may best conduce to the Safety of his Life, and do
that which himself cannot in Person, by the Administration
of others who can.

Question 46.

What is the sixth Work of Mercy ?

Answee.

To receive the Stranger into one's House, with Cheerful-
ness and Hospitality ; especially those who, being on their

Catholic and Apostolic Eastern Church. 117

Way to visit holy Places, that they may there pay their
Vows and Worship, turn in unto us. Such are all religious
Mendicants and Travellers, whose Necessities he must relieve
according to his Abilities that desires to be an Inheritor of
this Beatitude; and more especially those who are sick and
destitute in the public Streets, and are forced to beg by the
Wayside.

Question 47.

What is the seventh Work of Mercy ?

Answer.

To bury the Dead. And this Duty we should perform
with Promptitude and Readiness, especially to those who
die in extreme Poverty, on whom we should bestow such
Things as are requisite for their Sepulchre, according to the
Manner of pious Christians : as Tobias did (Toh. ii.). When
we perform this Duty to our Friends and Relations, we must
take care to have orthodox and pious Men, who may accom-
pany the Deceased to its Sepulchre, and make due Offerings
of Worship and Prayer unto God for the Salvation of the
departed Soul.

Question 48.

What and how many are the Works of Mercy that respect
the Soul ?

Answer.

Seven. The first is to exhort a Sinner, and convert him
from his Sins, that he may be brought to amend his Life ;
as witnesseth the Scripture {James v. 19), Brethren, if any of
you do err from, the Truth, and one convert him, let him know
that he which converteth a Sinner from the Error of his Way
shall save a Soul from Death, and shall hide a Midtitude of
Sins.

This is the chiefest and most exalted Oifice of Humanity
that can move a good Man with Compassion for his Neigh-
bour; for this containeth not temporary and changeable
Rewards only, but such as are permanent and eternal. But

118 The Orthodox Confession of the

in the Discharge of this Duty the utmost Care and Caution
must be used that the Sinner be not imprudently cast into
Despair, or led into an ill-grounded or presumptuous Con-
fidence of God's Mercy. By either of these we should do
more Harm than Good unto the Person we undertook to
convert; wherefore we should discreetly preserve a middle
Course : And where we ourselves are not equal to such an
Undertaking, it is our Daty to seek out some more fit and
able Person for the OfHce, and endeavour to engage their
Assistance. The same is also to be regarded in the Con-
version of Heretics and Schismatics.

Question 49.
What is the second spiritual Work of Mercy ?

Answer.

To instruct the Ignorant and Unlearned. And he rightly

dischargeth this Daty who teacheth the Ignorant how to

believe in God, three Persons, but only one Godhead. That

is, supposing a Person to be properly qualified for instructing ;

which if he be not, let him then seek some other who is so,

lest, as the Scripture saith, the Blind leading the Blind, they

should hoth fall into the Ditch. We are, also, hereby directed

to inform the Unskilful how they should worship God in a

proper Manner, and in what Method they should pray unto

him, and also how they should the most easily know the

Commands of God, and the readiest Means of obeying them.

And this especially with Regard to Orphans and Children

destitute of Friends and Parents, whom we should take

care to have instructed in good and Religious Knowledge :

whereby afterwards they may happily become useful to the

Church and the public Weal ; and God be thanked and

glorified by them. This Duty if we neglect, we shall surely

be condemned in the same Sentence which was pronounced

against the unprofitable Servant, who having received the

Talent, returned it unto his Master without any Profit or

Improvement {Matth. xxv. 30).

Catholic and Apostolic Eastern Church 119

Question 50.
What is the third spiritual Wort of Mercy ?

Answer.

That we should give good Counsel to him that standeth in
need thereof; as when, by our pious and Christian Exhorta-
tions and good Advice, we reclaim a wicked and sinful Liver
from his Evil Courses to a regular and holy Life. Like-
wise when any, by Misfortunes and other Afflictions, are so
distressed and entangled that they know not how to help
themselves and get out of their Troubles ; then should we
freely, and with a liberal Hand, give unto them this healing
Balsam of good Counsel, and advise them how they best may
secure their Lives and Credit. This Duty also requires that
we should disclose unto our Neighbour any ill Designs that
we know to be laid against his Life or good Name, whereof
he is ignorant : But herein we must proceed warily and
prudently, and take care that we do not stir up Hatred
between any, nor become the Causes of bloodshed.

Question 51.
What is the fourth spiritual Work oi Mercy?

Answer.

That we should pray unto God for each other. And
although this Duty more particularly obligeth the Priests of
the Church and spiritual Fathers, yet are Laymen also bound
by it. Concerning which we spake more at large when we
treated concerning the sixth Precept of the Church.

Question 52.
What is the fifth spiritual Work of Mercy 1

Answer.

To comfort the Sorrowful. And in order to this, we must
first take care that no one suffers Affliction or Damage

120 IJhe Orthodox Confession of the

through our Means, and that we do not become grievous
unto any : as saith the Apostle to the Bomans, chap. xii.
18, If it he possible, as much as lieth in yoio, live peace-
ably ivith all Men. Dearly Beloved, avenge not yourselves, hut
give Blace unto Wrath; for it is written, Bevenge is Mine;
I will repay, saith the Lord. But most especially are we
bound to the Observance of this Duty when any one either
labours under any grievous Crime, or is afflicted with any
dangerous Sickness, or is oppressed with any great and
uncommon Calamity : In all which Cases we must not fail to
comfort and relieve our suifering Brethren with our Con-
solation and good Offices.

Question 53.
What is the sixth spiritual Work of Mercy ?

Answer.

That we hear with Injuries patiently. And we discharge
this Duty when we cheerfully and meekly suffer for Christ's
Sake, remembering that he endured much more grievous
Things for our Sakes : As it is written (1 Pet. ii. 21),
Because Christ also suffered for us, leaving us an Example, that
we should follow his Steps. Wherefore we must not wish Evil
to those who tyrannically vex and afflict us, nor return
Evil for Evil : According to the Apostle (1 Pet. iii. 9), Not
rendering Evil for Evil, but rather giving Thanks unto God
that we are thought worthy to suffer for his Sake, we should
pray unto him earnestly that he would forgive our Enemies,

Question 54.
What is the seventh spiritual Work of Mercy ?

Answer.

That we readily and heartily forgive those that of end us.
And in order to discharge this Duty effectually we must
forgive unto our Enemies whatsoever they have done against
us ; and not only so, but we must, moreover, sincerely
endeavour to obtain the Peace and Forgiveness of God for

Catholic and Apostolic Eastern Church. 121

those who have injured us, as we have before said. And
this, our Forgiveness, must not be confined to once, but even
unto seventy Times seven ; according as our Lord and Saviour
taught unto Peter, saying (Matth. xviii. 22), F say not unto thee,
until seven Times, hut until seventy Times seven.

Question 55.
What is the sixth Beatitude ?

Answer.
Blessed are the pttre in Heart, for they shall see God.

Question 56.
What doth this Beatitude teach ?

Answer.

In this Beatitude the Virtue of CJmstity is recommended.
For whosoever desireth to see God, he must be chaste and
continent, both in Body and Mind, and in all his Thoughts,
for impure Thoughts defile the Image of God, and drive
away the divine Presence out of the Soul.

Question 57.
What is the seventh Beatitude ?

Answeb.

Blessed are the Peacemakers, for they shall he called the
Children of God.

Question 58.

What doth this Beatitude teach ?

Answer.

In the first Place, those are entitled to the Blessing and
Keward of this Beatitude who daily off'er up the unbloody
Sacrifice to God, with Fastings and Prayer, to turn away the
Wrath of God from Men, which we most justly hnve deserved,

122 The Orthodox Confession of the

and reconcile him to his sinful Creatures. Secondly, Those
obtain the Promise of this Beatitude who, by prudently and
seasonably interposing, put away Strife and Quarrelling ;
and uniting Men in mutual Love and Charity, cause them to
become Friends who before were Enemies. And, lastly,
those are intended who by their Counsel and Advice heal
the Differences arising. among Kings and Princes, and stifle
and extinguish the first Sparks of War, that Bloodshed and
Slaughter may he jirevented.

Question 59.
What is the eighth Beatitude ?

Answer.

Blessed are they which are persemted for Bighteousness' Sake ;
for theirs is the Kingdom of Heaven.

Question 60.
What doth this Beatitude teach ?

Answee.

They are the Objects of this Beatitude who speak the
Truth undauntedly, and reprove Men for their Sins and
Faults, notwithstanding for so doing they suffer Hatred,
and even Death : As did John the Baptist from Herod (Matth.
XV. 16), and many others. In which Number are to be
reckoned all the Doctors of the Church, Preachers of the
Gospel, and Confessors, who, for the Truth of their Doctrine
and the Purity of their Rules, have been hated and perse-
cuted oftentimes even by their own ungrateful Hearers and
Disciples.

Question 61.

What is the ninth Beatitiidel

Answer.

Blessed are ye when Men shall revile you, and persecute you,
and shall say all manner of Evil against you, falsely, for my

Catholic and Apostolic Eastern Church. 123

Sake. Rejoice, and Ic eorcedivg glad, for great is your Reward
in Heaven.

Question 62.

What is contained in this Beatitude ?

Answer.

The Apostles, Martyrs, iiiul all those who suffer Persecution
for the orthodox and catholic Faith; who are reviled and
afflicted, despoiled of their Goods and Possessions, driven
into Banishment and Disgrace, and, finally, deprived even
of their Lives, and their Blood cruelly shed, are the Pos-
sessors of this Beatitude.

Question 63.

How are we to think concerning the Works to which Christ
hath promised the Reward of this Beatitude ?

Answer.

First, That these good Works are so connected and joined
together, that whosoever really and truly hath one of these
Virtues, he possesses them all ; and so, likewise, that he
who is entirely destitute of any one is void of all the rest.

Secondly, You are to understand, concerning these good
Works that we have recited, that he who doth them will not
only enjoy eternal Blessedness in Heaven, but also in this
Life, by the divine Favour, will receive a plentiful Reward
of temporal good Things : According to the Words of Christ
(Matth. xix. 29), Fvery one that hath forsaken Houses, or
Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or
Lands, for my Name's Sake, shall receive an hundred-fold, and
shall inherit everlasting Life. And elsewhere {Mark x. 29),
There is no Man that hath left House, or Brethren, or Sisters, or
Father, or Mother, or Wife, or Children, or Lands, for my Sake
and the Gospel's, iut he shall receive an hundred-fold now in
this Time, Houses, and Brethren, and Sisters, and Mothers, and
Children, and Lands, with Persecutions; and in the World to
come eternal Life.

124 Tlie Onhodox Confession of the

THE OETHODOX CONFESSION OE THE
EASTEEN CHUECH.

PART III.— OF CHARITY.

Question 1.

What is contained in the third Part of the Orthodox Con-
fession ?

Answer.

The third Part of the Orthodox Confession treats of the Love
of God and of our Neighbour, and contains the divine Deca-
logue, or Ten Commandments.

Our Lord and Saviour Jesus Christ ratified and confirmed
the Authority of the Decalogue in the new Law, and enlarged
and perfected the Doctrine of it by these Words (Mattk. v.
19), Whosoever therefore shall break one of these least Command-
ments, and shall teach Men so, he shall be called the least in the
Kingdom of Heaven : but whosoever shall do and teach them, the
same shall be called great in the Kingdom of Heaven.

Question 2.

What is necessary for us toward the exact and right per-
forming these divine Commandments?

Answer.

First, It is to be considered that the Commands of God
are either such as require us to do some good Thing, or such
as forbid us doing some evil Thing. Whosoever, therefore,
is desirous to understand these Commandments rightly, ouo-ht

Catholic and Apostolic Eastern Church. 125

in the first Place to learn what is meant by Good, and what
is understood hj Evil. Good, therefore, is. Properly, Vir-
tue, as Sin is Evil. Now, as it seems to us to be the most
useful and agreeable Method, we shall first treat concerning
Virtues and Vices, and then of the ten Commandments of
our Lord and God.

Question 3.

How are we to think concerning the Christian Virtues, or
of good Works ?

Answer.

Crood Works, or the Christian Virtues, are the Fruits of Faith,
as of a good Tree — [Matth. vii. 16), By their Fruits ye shall
know them. And elsewhere (John xiii. 35), By this shall all Men
know ye are my Disciples, if ye have Love one to another. And
again (1 John ii. 3), And hereby we do know that we know him,
if we keep his Commandments. But that it may be more fully
understood what we mean by Christian Virtue, we say that good
Works is the fulfilling the Commandments of God, which any one
doth freely ly the divine Assistance, the human Will and Under-
standing also concurring, and being moved thereunto by the Love
of God and of our Neighbour, and when a Man is free from all
real Impediments.

Question 4.

Which of the Christian Virtues are the most necessary ?

Answer.

Faith, Hope, and Charity are the most necessary, as
being those without which we can by no Means obtain Sal-
vation. To this the Apostle refers when he says (1 Cor. xiii.
13), And now abideth Faith, Hope, and Charity, these three ;
hut the greatest of these is Charity. Of the two former of
these Virtues, namely. Faith and Hope, we have sufficiently
discoursed already in the two foregoing Parts of this Ortho-
dox Confession. In this present Part, therefore, we propose,
with the Guidance of the Divine Spirit, to treat concerning
Charity.

126 T)ie Orthodox Confession of the

Question 5.

What are those other Virtues that spring forth aud arise
out of these three g-eneral and fundamental Virtues ?

Answer.

These three, Prayer, Fasti'iig, and Ahns, which, arising from
Faith, are rendered pleasing and acceptable to God, by Jlope,
through Charity.

Question 6.

What is Prayer ?

Answer.

Of Prayer we have already treated sufficiently in the
Second Part of this Orthodox Confession.

What is Fasting i

Question 7.

Answee.

That Fasting which is considered as a Christian Virtue is
the abstaining from all Food (at least from some, as in Case
of Sickness) and Liquors, from all worldly Concerns, and
from all evil Desires ; that so, being freed from all Hindrances
and Encumbrances, the devout Christian may apply himself
with more Eeadiness and Tranquillity to recommend himself
to God in Prayer, and obtain bis Pardon ; and also subdue
the Lusts of tlie Flesh, and receive the Grace of God. Of
this Kind of Fasting the Scripture speaketh thus (2 Cor.
vi. 4, 5), But in all Things approving ourselves as the Servants
of God ; in much Patience, in Afflictions, in Necessities, in
Distress, in Stripes, in Imprisonments, in Tumults, in Labours,
in Watchings, in Fastings. And again, iu another Place
(Joel ii. 15), Blow the Trumpet in Zion, sanctify a Fast, call
a solemn Assembly, gather the People. And a little after,
Si^are thy People, 0 Lord, and give not thy Heritage to Reproach.
And this Kind of Fasting being rightly and duly performed,

Catholic and Apostolic Eastern Church. 12Y

hath great Efficacy in obtaining God's Pardon for our Sins,
as came to pass at Nineveh. But on this head we have been
very full already,, in treating of the Precepts of the Church.

Question 8.
How many Kinds of Fasting are there ?

Answer.

There be many Sorts of Fasts, as, first, those that are
constantly observed at stated Times, as the four yearly
Fasts, and those which are kept weekly on Wednesdays and
Fridays; and those accidental and occasional ones which
are appointed by the Governors of the Church, in particular
Provinces and Towns on particular Occasions. And these,
in due Obedience to the Church, mast be carefully observed.
There be also public and private Fasts; public, as those
which are solemnised by the whole Church in general ; and
private, or peculiar, such as are those observed and kept by
particular Provinces, or Countries, or Cities, or by private
Persons, by their own Appointment, for some religious
Advancement, or the Performance of a Vow, or by the In-
junction and Command of their Ghostly Father.

Question 9.
What is Almsgiving ?

Answer.

Almsgiving is a work of Mercy, performed hy doing a Benefit
to the Soul or Body of any one, having Regard only to the
Necessities, and not to the Person of him who standeth in Need
of your Alms. Now, this Virtue is especially necessary for
every Christian ; as the Holy Scripture teaches (Tobit. xii. 9),
For Alms doth deliver from Death, and shall purge aivay all
Si7is : Those that exercise Alms and Righteousness shall he filled
with Life. And in the New Testament we find the Scripture
thus recommending Almsgiving {Matth. xxi. 21), Go and sell
that thou hast, and give to the Poor ; and thou shall have Treasure
in Heaven. And Christ promiseth that he will give a great

128 The OrtJiodox Confession of the

Reward in the Day of Judgment (Matth. xxv. 40), Verily I
say unto you, Inasmuch as ye have done it unto one of the least
of these my Brethren, ye have done it unto me; (ver. 84), Come, ye
blessed of my Father, inherit the Kingdom prepared for you from
the Foundation of the World. Moreover, Almsgiving, joined
with Fasting, renders our Prayers acceptable with God, and
inclines his Ears to hear us : As the Angel said unto
Cornelius (Acts x. 4), Thy Prayer and thine Alms are come up
for a Memorial lefore God. This Virtue comprehends within
itself all other Virtues, as we have already shown in the
Second Part of this our Confession.

Question 10.
What other Virtues, besides, arise out of these ?

Answer.

These four general Virtues, Prudence, Justice, Fortitude, and
Temperance.

Question 11.

Wlierein doth Christian Prudence consist ?

Answer.

Christian Prudence is an earnest and upright Will, arising
from Forethought and a diligent Circumspection, that none
of our Actions or Thoughts offend God or our Neighbour.
Of this kind of Prudence the Lord thus teacheth us {Matth.
X. 1 6), Be ye wise as Serpents, and harmless as Doves. Which St.
Paul thus more fully expoundetU {Eph. v. 15), See then that
ye walk circumspectly, not as Fools, hut as wise, redeeming the
Time, because the Days core Evil. Wherefore le ye not unwise,
hut understanding what the Will of the Lord is. This Christian
Prudenxie is founded in Plainness and perfect Simplicity of
Heart, in all Honesty and Uprightness, and in all Wari-
ness, that the Enemy of our Souls do not beguile us with
Indiscretion ; nor any others who may desire to give us
Hindrance and Disturbance.

Catholic and Apostolic Eastern Church. 129

Question 12.

What is Justice ?

Answer.

Justice is that Virtue which renders to every one that which
belongeth unto him and is his Due; which ohservetU to do
that which is his Duty, without respect to Persons ; and this
not only in one's Business and Dealings, but also in what
relates to another's Distinction and Dignity. Christian Jus-
tice not only returns Good for Evil, but also permitteth not
to wish Evil to another, although deserved from us : Accord-
ing to the Apostle's doctrine (Eom. xii. 17), Recompense to
no Man Evil for Evil. Provide things honest in the Sight of
all Men. And the Apostle, speaking directly of Justice itself,
saith thus {Rom. xiii. 7), Render therefore to all their Dues,
Tribute to whom Tribute is due, Custom to whom Custom, Fear
to whom Fear, Honour to whom Honour. Owe no Man any-
thing, but to love one another ; for he that loveth another hath
fulfilled the Law.

Question 13.

Do, then. Magistrates and Judges sin against Justice when
they punish the Guilty for their Crimes ?

Answer.

No ; for there is no Power but of God ; as St. Paul
teacheth {Rom. xiii. 3), Rulers are not a Terror to good
Works, but unto the Evil : Wilt thou then not be afraid of the
Power ? Do that which is Good, and thou shall have Praise
of the same. For he is the Minister of God to thee for good.
But if thou do that which is Evil, be afraid; for he beareth not
the Sword in vain ; for he is the Minister of God to execute
Wrath upon him that doeth Evil.

Question 14.

What is Temperance ?

Answer.

Temperance is the Moderation in Eating, Drinking, and
Clothing which any one observeth ; likewise it is that whereby

I

130 Tlie Orthodox Confession of the

one prudently chooseth that which is fit and becoming him
in all his Words and Actions ; as the Apostle says to the
Romans {Bom. xiii. 13), Let us walk honestly as in the Day ;
not in Bioting and Drunkenness, not in Chambering and Wan-
tonness, not in Strife and Envying. In like Manner (1 Cor.
xiv. 40), Let all things be done Decently and in Order.

Question 15.

What is Fortitude ?

Answer.

Fortitude, that is, considered as a Christian Virtue, is a
firm Strength of Mind, whereby any one withstands all the
Storms of Temptation, which, for Christ's sake, he endure tli
from visible and invisible Enemies ; which Constancy of Mind
St. Paul describeth (Bom. viii. 35), Who shall separate us from
the Love of Christ ? Shall Tribulation, or Distress, or Perse-
cution, or Famine, or Nakedness, or Peril, or Sword? And
a little after, at the 38th Verse, For I am persuaded that
neither Death, nor Life, nor Angels, nor Principalities, nor
Powers, nor Things present, nor Things to come : Nor Height,
nor Depth, nor any other Creature, shall be able to separate
us from the Love of God, which is in Christ Jesus our Lord.
But of this Class of Virtues we have already discoursed in
the former Part, when we treated of the Gifts of the Holy
Spirit and other Virtues.

Question 16.

What is Sin ?

Answer.

Sin hath not any Existence in itself, as it is not a Being
created by God : wherefore we cannot explain what it is ;
only thus far we can describe it, That it is a certain unre-
strained and unruly Will of Man, out of the Devil ; or it may
be described as in Holy Scripture (1 John iii. 4), Sin is a
Transgression of the Law : That is. Sin is a Transgression of
the Divine Law; which Transgression is some Contrariety, oppos-

Catholic and Apostolic Eastern Church. 131

ing the Will of God, proceeding from the Understanding and the
proper and deliberate Will of the Sinner. From this Contra-
riety ariseth Death, and all the divine Wrath ; as saith the
Scripture {Jarnes i. 15), Then when Zust hath conceived, it
hringeth forth Sin ; and Sin, when it is finished, hringeth forth
Death.

Question 17,

How many Kinds of Sin be there ?

Answer.

According to the Scripture, some Sins be unto Death, and
some not unto Death. There be, therefore, mortal Sins, and
those that are not so.

Question 18.

What is mortal Sin ?

Answer.

Mortal Sin is, when the perverse Will of Man doeth a
thing manifestly forbidden by the divine Law ; or, on the
other hand, omitted to do, with the whole Heart and Desire,
that which is commanded of Grod, whereby Charity towards
God and our Neighbour is broken.

This Will of Man excludeth from the Grace of God, and
killeth him who fulfiUeth it in his Works. For whicli
Reason their Degree of Sin is said to be mortal ; according
to the Apostle {Rom. vi. 23), Th^ Wages of Sin is Death. A
base consenting, whereby any one determines or purposes to
commit a Sin, giveth indeed a grievous Wound unto the
Soul, but doth not entirely kill it.

Question 19.
Into how many Parts is mortal Sin divided ?

Answer.
One Kind of mortal Sin is original, the other voluntary.

132 The Orthodox Confession of the

Question 20.
What is Original Sin ?

Answer.

Originul Sin is the Transgression of that Law of God which
was given to Adam, the Father of all Men, in these "Words
{Gen. ii. 17), Of the Tree of the Knowledge of Good and Evil
thou shall not eat ; for in the Day that thou eatest thereof
thou shall surely die. This original Sin spreadeth over all
human Nature ; forasmuch as we were all then contained in
Adam. Wherefore by one Adam Sin hath passed into us
all. And we are conceived and born with this Blemish,
as the Scripture teacheth us {Bom. v. 12), By one Man Sin
entered into the World, and Death hy Sin ; and so Death passed
upon all Men, for that all have sinned. This hereditary Sin
cannot be rooted out or abolished by any Repentance what-
ever, but only by the Grace of God, through the Work of
Redemption, wrought by our Lord Jesus Christ, in taking
upon him our Flesh and pouring out his precious Blood.
And this is done in the Mystery of holy Baptism; and
whosoever is not a Partaker thereof, such an one remains
unabsolved from his Sin, and continueth in his Guilt, and
is liable to the eternal Punishment of the divine Wrath :
As it is said {John iii. 5), Verily, verily, I say unto you, that
except a Man be horn of Water, and of the Spirit, he cannot
enter into the Kingdom of Heaven.

Question 21.
What is voluntary mortal Sin ?

Answer.

Voluntary mortal Sin is that which, after having received
Baptism, and being arrived in Years of Discretion, laying
aside the Love of God and of our Neighbour, and of our
own free Will we commit against the manifest Command of
God. By which Sin we are deprived of the divine Grace

Catholic and Apostolic Eastern Church. 133

that we received in holy Baptism, and of the Kingdom of
Heaven, and become Captives to eternal Death : As saith
the Apostle {Bom. vi. 16), Know ye not, that to whom ye yield
yourselves Servants to obey., his Servants ye are to whom ye obey ;
whether of Sin unto Death, or of Obedience unto Righteousness ?
This Sin is taken away by Eepentance and the Mercy of
Grod, through Jesiis Christ our Lord, when his Priest absolveth
the Penitent at Confession from his Sins.

Question 22.
How may this voluntary mortal Sin be divided ?

Answer.

Into three Kinds. Of the First, whereof we reckon general
mortal Sins, or those from whence others do arise ; of the
Second are those which are committed against the Holy
GrHOST; and the thi7'd Sort are they which do the most
frequently draw down the divine Vengeance on this World.

Question 23.
What are those you call general mortal Sins ?

Answee.

These : Pride, Avarice, Whoredom, Envy, Gluttony, Desire of
Bevenge or bearing Malice, and Sloth.

Question 24.

What is Pride ?

Answer.

Pride is an inordinate and lonjust Ambition of its own Glory
and Exaltation, by Bight or Wrong, over others. This Sin, first
of all, sprang from Lucifer; and from this, as from an
infected Fountain, flow all the Streams of Wickedness. The
Scripture saith of it {Prov. viii. 13), The Fear of the Lord is
to hate Evil : Pride and Arrogancy, and the evil Way, and the

134 The Orthodox Confession of the

froward Motith, do I hate. And another Scripture saith {Sirach
X. 7), Pride is hateful before God and Man. Opposite unto this
Vice is the Virue of Humility, which our liorA.- Jesus Christ,
commending and exhorting us to embrace, speaketh of thus
(Matth. xi. 29), Zearn of me, for I am meek and lowly in Heart,
and ye shall find Best unto your Souls.

Question 25.
What further Sins arise from this ?

Answer.

Namely, these ; to wit, Man's thinking Evil of his Neigh-
hour ; Bashly Condemning of others, whether Clergy or
Laymen; Disdbedienee to the Chureh and our Spiritual Rulers;
also Boasting, Hypocrisy, Fondness for Contention, Frowardness,
Strife, Unseasonable Curiosity, Arrogancy, Neglecting of God's
Commandments, Familiar and habitual Practice of Sin, and
the like. Wherefore, whosoever desireth to be free from this
Sin, let him always bear in Mind the Words which God
spake unto Adam {Gen. iii. 19), Dust thou art, and unto Dust
thou shall return. Let him, likewise, be ever mindful of the
Last Judgment, and of everlasting Torments ; and also of
these Words of the Apostle {James iv. 6 and 1 Pet. v. 5),
God resisteth the Proud, but giveth Grace unto the Humble.

Question 26.

What is Avarice ?

Answer.

Avarice is the unbounded Coveting of Biches and Possessions.
Of this Sin the Scripture speaketh thus {Prov. xxviii. 16),
He that hateth Covetousness shall prolong his Days. And the
Apostle (2 Pet. ii. 14), An Heart they have exercised with
covetous Practices ; accursed Children. The Virtue opposite to
this Vice is Liberality ; as the Psalmist saith {Psal. cxii. 9),
He hath dispersed abroad and given to the Poor ; his Bighteous-
ness remaineth for ever.

CatJwUc and Apostolic Eastern Church. 135

QUKSTION 27.

Wliat Sins arise from Avarice ?

Answer.

From Avarice do arise Rapine, Slaughter, Fraud, Lying,
Rebellion, Oppression and Crioelty, Unmercifiolness, Inhumanity,
Hard-heartedness, Envy, Treachery, Injuries done to the Poor
and others, Niggardliness, Theft, and the like of these. Who-
ever, therefore, desireth to avoid this Vice, let him constantly
reflect upon the volnntary Poverty of Christ our Lord, who
saith of himself {Matth. viii. 20), The Foxes have Holes, and
the Birds of the Air have Nests, hut the Son of Man hath not
where to lay his Head. Let him also he mindful that he is
the Steward only, and not the Lord of that which he pos-
sesseth ; and that God will require an Account of his
Stewardship when he cometh to Judgment.

Question 28.
What is moredom or Intemperance ?

Answer.

Whoredom is a foul and detestable Lust of the Flesh, repug-
nant to the Law of God, luhich a Man committeth against his own
Body : As saith the Apostle (1 Cor. vi. 18), Ecery Sin that a
Man doth is without the Body ; biot he that committeth Forni-
cation sinneth against his own Body. Furthermore, whereas
every Christian is a Member of Christ's Body; whosoever,
therefore, lasciviously walloweth with an Harlot defileth him-
self. Now, that every one of the Faithful is a Member of
Christ's Body the Apostle affirmeth (1 Cor. vi. 15), Enow ye
not that your Bodies are the Members of Christ ? Shall I then
take the Members of Christ and make them the Member's of an
Harlot? God forbid. And a little after (ver. 18), Flee For-
nication. The opposite Virtue to this Vice is Temperance.

136 Tke Orthodox Confession of the

Question 29.
What other Sins arise from this ?

Answer.

Blindness of Heart, Hatred of divine Things, Impiety, Envy,
Despair, Profuse Luxury, Laziness, Enmity to his Neighbour, and
such like. Whosoever would, therefore, flee from this Sin,
it hehoveth him to set continually before his Mind that the
holy God dwelleth not save in the chaste and pure Heart :
For which Keason the sacred Prophet beseecheth God that
he would bestow on him a clean Heart (Psal. li. 12), Make me
a clean Heart, 0 God, and renew a right Spirit within me.

Question 30.

What is Envy ?

Answek.

Envy is a Grief and Discontent of Mind conceived at the Good
arising to another, and a Joy and Satisfaction when Evil he-
falleth him. Or, perhaps, it ariseth from our Neighbour's
being something richer than ourselves, or for that he is as
much esteemed and as wealthy. The same suppose of Honour,
Glory, Learning, and other Qualifications. Of this Yice the
Scripture saith thus (1 Fet. ii. 1), Wherefore, laying aside all
Malice, and all Guile, and Hypocrisies, and Envies, and all evil
Speaking, as new-born Babes, desire the sincere Milk of the Word,
that yemay grow thereby.

Question 31.
What Sins do spring out from this Envy ?

Answer.

Hatred, Backbiting, Contempt, Fraud, Circumventing, Blood-
shed, and such like. Now, whosoever would strive to avoid
this Sin, let him always consider that whatsoever Good hap-
peneth unto any Man cometh altogether from the divine
Favour; as it is said (1 Cor. iv. 7), What hast thou that thou
didst not receive ? Now if thou didst receive it, why dost thou

Catholic and Apostolic Eastern Church. 137

glory, as if thou hadst not received it ? "Whosoever, therefore,
euvieth another the good Things that he hath received from
Grod, reproacheth God himself, and becometh altogether such
as he to whom it was said {Matth. xx. 15), Is it not laivful for
me to do what I will with mine own ? Is thine Eye evil, because
mine is good? The Opposite of this Vice is the Virtue of
Benevolence and a Disposition of Mind to Goodwill.

Question 32.
What is Gluttony 1

Answer.

Gluttony, or Bavening, is the devouring an immoderate Quan-
tity of Meat and Drink, more than usual and necessary. Of this
Vice the Scripture thus speaketh {Ltike xxi. 34), Take heed
to yourselves, lest at any Time your Hearts he overcharged with
Surfeiting and Drunkenness, and the Cares of this Life, and so
that Day come upon yoio unawares. And again (Bom. xiii. 13),
Let us walk honestly, as in the Day ; not in Bioting and Drunken-
ness, not in Chambering and Wantonness, not in Strife and
Envying.

Question 38.

What Sins proceed from Gluttony ?

Answer.

Stupidity and Sloth, Laziness in the Exercises of Beligion, Lasci-
vious Inclinations, Vain Jests and Unseemly Mirth, Insolent Self-
love and Contempt of Others, Foul Language, Brawling, Bude-
ness, Great Diseases, Profuse Liixury, and the like. To this
Vice are opposite Sobriety and cheerful Frugality ; as it is said
(1 Cor. xiii. 40), Let all Things be done decently and in order.

Question 34.
What is Remembrance of Injuries, or the Desire of Revenge ?

Answer.
The Desire ofBevenge is an inflamed Inclination wherewith an
angry Man burns, of taking Vengeance on any Person who hath
injured or offended him, or whom he thinks to have done so. Of

138 The Orthodox Confession of the

this Sin the Scripture speaketh thus {James i. 19), Let every Man
he svjift to hear, slow to speah, slow to Wrath ; for the Wrath of
Man worlceth not the Righteousness of God. And elsewhere {Eph.
iv. 31), Let all Bitterness, and Wrath, and Anger, and Clamour,
and Evil-speaking he p%d away from you, with all Malice.

Question 35.
What Bins are caused by this inveterate Anger or Remem-
hrance of Injuries ?

Answer.

From this Desire of Revenge arises an Inclination to Strife,
Grudging at another's Good, Bloodshed, Raving, Mischief, and
doing of Injuries, and the like. The Virtue of Patience is
opposed to this Vice, as the Apostle declareth in these Words
{Reb. X. 36), Ye have need of Patience, that, after ye have done
the Will of God, ye might receive the Promise.

Question 36.
What is Sloth and Listlessness ?

Answer.

Sloth is a Coldness and Negligence in ohtaining the eternal Sal-
vation of our Souls, causing one to do good Actions with Unwill-
ingness and Aversion, and to avoid taking Pains to do anything
that is good. Against this Vice the Apostle writes {Heh. vi. 12),
Be not slothfid, hut Followers of them ivho through Faith and
Patience inherit the Promises. Our Saviour, also, speaking of
such idle and slothfid Servants, saith (Matth. xxv. 26), Thou
wicked and slothful Servant, thou knewest that I reap where I
solved not, and gather where I have not strawed. And again (ver.
30), Cast ye the unprofitable Servant into outer Darkness; there
shcdl he lueeping and gnashing of Teeth.

Question 37.
What Sins arise from Sloth ?

Answer.
Voluntary Dissoluteness, Pretences for Sinning, Scandal, a
Voluptuous Life, Haughtiness, and such like. The Virtue oppo-

Catholic and Apostolic Eastern Church. 139

site to this Vice is Diligence and Wakeful Industry. To which
Christ thus exhorteth us (Matth. xxv. 13), Watch, therefore;
for ye know neither the Day nor the Hour wherein the Son
of Man Cometh. And the Apostle saith (1 Pet. v. 8), Be sober,
be vigilant; because your Adversary the Devil, as a roaring
Lion, walketh about, seeking whom he may devour : Whom resist
stedfast in the Faith.

Question 38.

What are the Sins tliat are committed against the Holy
Ghost ?

Answer.

An over-great and ill-grounded Confidence in the Grace
of God; i.e., Presumption, and likewise Despair, which is
when any one entirely distrusts the divine Mercy; for tliis
is to contradict the manifest and established Truth, and a
Denial of the orthodox Faith of Christians.

Question 39.
What is over-great Confidence in the Grace of God ?

Answer.

This over-great Confidence is a rash Dependence which any
one takes upon the Mercy of God, and thereon presumes to hope
that God will not withhold his Grace from him, nor punish him,
notwithstanding he continues still in his Sins ; and so thereby
makes the Justice of God of none Account. Let those who
have this most daugerous and grievous Error to conflict and
struggle with hear the Apostle teaching them, thus (Pom.
ii. 4), Or despisest thou the Riches of his Goodness, and For-
bearance, and Long-suffering ; not knowing that the Goodness of
God leadeth thee to Repentance: But, after thy Hardness and
impenitent Heart, treasurest up unto thyself Wrath against the
Day of Wrath and Revelation of the righteous Judgment of God ?

Of this Sort are those who, with unbridled Tongues, are
uot ashamed to declare openly thus: " If God pleases, I shall
be saved; and if he doth not please, I shall not." And thus,
castino- off all Care of amending their Lives, they rest in

140 The Orthodox Confession of the

a destructive Security, and neglect the Salvation of their
Souls. The Holy Scripture calls on these Men to be more
provident, in these Words (Matth. xviii. 14), It is not the Will
of your Father which is in Heaven that one of these little ones
should perish. And the Lord hath pronounced by his Prophets
{Ezek. xxxiii. 11), ^s I live, saith the Lord God, I would not
the Death of a Sinner, hut that the Wicked tur7i from his
Way and live. Also the Apostle in another Place saith
(1 Tim. ii. 4), For this is good and acceptable in the Sight of
God our Saviour, who will have all Men to he saved, and to come
unto the Knowledge of the Truth. Those likewise partake of
this Error who expect to obtain eternal Life by Faith only
without good Works.

Question 40.
What is Despair of the divine Mercy ?

Answer.

Despair is a Distrust of the Mercy of God, which ariseth
in a Sinner from a mistaken Opinion that God will not
pardon him, and receive him again into Favour, because of
the evil Deeds which he hath done, or the good Works which he
hath left imdone. He supposeth human Malice and Iniquity
almost to exceed the divine Mercy and Goodness, as Cain
said {Gen. iv. 13), Mine Iniquity is greater than that it may be
remitted unto me; which horrid Blasphemy is the highest
and most reproachful Affront to the Mercy and Goodness of
God. Wherefore let not any one, howsoever great or heavy
be his Sins, in the least think distrustfully or despairingly
of the boundless Mercy of God toward Mankind. Let him,
instead thereof, bethink himself of the Example of the
prodigal Son, whom his heavenly Father received with a
most gracious Countenance and Bosom full of Affection
when he repented and turned again unto him ; thereby
most clearly teaching us that we should not only forgive
our repenting Brother seven times that whatsoever he hath
sinned against us in, but even until seventy times seven
{Matth. xviii. 22). The same he hath said by the Mouth of

Catholic and Apostolic Eastern Church. 141

his Prophet {Joel ii. 12, 13), T^(.rn ye even 'unto me with all
your Heart, and with Fasting, and with Weeping, and with
Mourning ; and rend your Hearts, and not your Garments, and
turn unto the Lord your God ; for he is gracious and merci-
ful, slow to Anger, and of great Kindness, and repenteth him
of the Evil.

Question 41.

What is wilful Gainsaying or Perverseness which any one
committeth against a manifest Truth ?

Answer.

A Person is guilty of this Perverseness, or Contradiction
against certain and manifest Truth, when, notwithstanding
he well and fully knows what is good, yet obstinately opposes
it both in his Words and Actions, though contrary to his
Conscience, that he may go on in Sin with the less Restraint.
Of such Sinners the Scripture speaketh thus (Pom. i. 18),
The Wrath of God is revealed from Heaven against all Un-
godliness and Unrighteousness of Men, who hold the Truth in
Unrighteousness. They wander in a like Error who slander
the good Works of their Neighbour, denying that they be
of God ; as the Pharisees and Jews formerly abused our
Saviour when they beheld him cast out impure Spirits with
his Word and do many Miracles. Like unto these are they
who envy others the Grace bestowed on them by God, and
likewise those who forbear to teach the Articles of the
Christian Faith unto those who are ignorant of it merely
out of Malice and Evil-mindedness. Which Deeadful Evil
DO Thou, 0 Christ, our King, Entirely Root out of
every Catholic and Orthodox Christian's Heart ! A
like Estimation is to be had of these who attribute true
Piety and other good Deeds, which are the Fruits of the
Holy Ghost, unto Hypocrisy. They also are led astray by
the same Error who put off the Faith of Christ; as it is
said (Matth. x. 32), Whosoever shall confess me lefore Men, him
will I confess also before my Father ivhich is in Heaven ; but
whosoever shall deny me before Man, him urill I also deny before
my Father which is in Heaven.

142 The Orthodox Confession of the

Question 42.

"What are those Sins which do most usually and frequently
bring down the divine Vengeance on this World F

Answer.

These following ; namely, Wilful and designed Murder ; of
which the Scripture speaketh {Gen. iv. 10), The Voice of thy
Brothers Blood erieth unto me from the Ground. Also the Sin
of Sodomy ; as the Lord saith (^Gen, xviii. 20), Because the
Cry of Sodom and Gomorrha is great, and because their Sin
is very grievoits ; therefore I luill go down now, and see whether
tliey have done altogether according to the Cry of it which is come
unto me; and if not, I vMl know. Likewise Oppression of
the Orphan and the Widow, and the defrauding the Labourer
of his Hire. Concerning which thus the Prophet Malachi
speaketh {chap. iii. 5), I will come near you to Judgment, and
I will be a swift Witness against the Sorcerers, and against the
Adulterers, and against the False-swearers, and against those
that oppress the Hireling in his Wages, the Widow and the
Fatherless, and that turn aside the Stranger from his Right, and
fear not me, saith the Lord of Hosts. To this may be added
those who neglect their Duty to their Parents, and become
ungrateful unto them : As saith the Scripture {Exod. xxi. 15),
He that smiteth his Father or his Mother shall surely be piot
to Death. And (ver. 17), He that curseth his Father or Mother
shall surely be put to Death.

Question 43.
What is venial Sin or Sin not mortal ?

Answer.

Sin not mortal, or, as it is called by some, venial Sin, is
that which no Man that is born, except Christ and the Virgin
Mary, can be without. However, this Degree of Sin doth
not deprive ns of the Grace of God, nor devote us unto
eternal Death. Of this Kind of Sin the Scripture thus
teacheth us (John i. 8), If we say that we have no Sin we

Catholic and Apostolic Eastern Church. 143

deceive ourselves, and the Tnoth is not in us. Not any particular
Sin, indeed, can be described by this Name, but, in general,
whatever are not reckoned in the Number of mortal Sins
may be referred to this Class of venial Sins. Nevertheless
these Sins are not to be disregarded and suifered to pass
unamended ; but we ought daily, in our Beds, and in the
Night Season, to call them to Mind, and bewail and lament
before God for them, as well as for our other Offences :
According to the holy Psalmist (Psal. iv. 5), Sta^id in
Awe, and sin not ; commune %oith your own Heart in your
Chamber, and he still. And again (Psal. vi. 6), / am weary
of ray groaning ; every Night luash I my Bed and water my
Couch with my Tears. For these, therefore, is Pardon also
to be sought, through the Intercession of the holy God-
bearing Virgin and the Choir of the Saints ; for how hateful
even these smaller Offences are in the Sight of God is
manifest from Scripture (Prov. xv. 26), Wicked Thoughts are
an Abomination to the Lord. And without they be cleansed
away by sincere Eepentance, they open the Way to mortal
Sins, chill and weaken the Piety of Man, and render him
slothful and negligent of the Commands of God.

Question 44.

May not a Person by some Means become a Partaker of
another'' s Chiilt ?

Answer.

We become Partakers of another^s Guilt when roe entice
any one to Sin, especially if the Person be one that wholly
depends upon our Advice and Assistance, and puts all his
Confidence and Trust in us. Such are those spiritual
Fathers who permit a Man to lead a wicked Life contrary
to the divine Commands and the Traditions of the Church.
Such, also, are those Masters who cause their Servants to
sin. Husbands their Wives, Parents their Children, or
Teachers their Scholars, by immediate Persuasion, or per-
mitting them the Liberty of Living, and so, too, of sinning
as they think fit. All these, and all like unto these, shall
render a strict Account unto God in the Day of Judgment of

144 The Orthodox Confession of the

those who are committed unto their Care ; wherefore St. Paul
thus admonisheth his own Timothy (1 Tim. v. 22), Lay Hands
suddenly on no Man, neither be Partaker of other Men's Sins ;
keep thyself pure.

Question 45.

By what other Means may we become Partakers of the
Sins of others ?

Answer.

When any one giveth Occasion unto others of sinning,
whether it he inviting them to sin by Scandal, by consent-
ing, by indecent Language, by commending of Vice or
decrying of Virtue. Among these are deservedly reckoned
those who designedly excite others to Anger, those who
do not strive against Vice and Wickedness with all their
Might, and those who do not, according to their Station,
repreliend and admonish. All these become involved in the
other's Guilt.

Question 46.

Having now sufficiently discoursed concerning Virtues
and Vices, I desire thou wouldst treat concerning the
Commandments of God?

Answer.

The Commandments of God are ten in Number, and in
them are many others contained.

Question 47.

But are not the Precepts of the old Law long since ful-
filled ?

Answer.

The Precepts of the Old Testament which were concerning
Ceremonies and Mysteries, and were to foreshow the Works
of Christ, these all are passed away as a Shadow at the
Approach of the Body; nor are they any longer binding or
to be observed by Christians. But those Commands which
enjoin the Observation of Charity and our Duty towards God
and our Neighbour are not only to be observed by Christians,

Catholic and Apostolic Eastern Church. 145

but to be observed also more carefully and perfectly by them
than they were by the Israelites under the old Law. For
as God hath bestowed on us greater and more excellent
Gifts than on them, and especially as we have received that
most incomparable Grace of the Holy Spirit, through our
Lord Jesus Christ, so ought our Actions to excel those of the
Jews : As it is said {Matt/i. v. 20), Unless your Righteous-
ness shall exceed the Righteousness of the Scribes aMo? Pharisees,
ye shall in no Case enter into the Kingdom of Heaven. Like-
wise {verse 21), Ye have heard that it mas said hy them of
old Time, Thou shalt not kill ; and whosoever shall kill shall
be in danger of the Judgment; But I say unto you, that
whosoever is angry with his Brother without a Cause shall
be in danger of the Judgment; and whosoever shall say to
his Brother, Eaka ! shall be in danger of the Council ; but
whosoever shall say, Thou Fool ! shall be in danger of Hell Fire.
In the same Place much more is also said of the rest ;
wherefore all the Commandments relating to the Love of God
and of our Neighbour are carefully to be observed, for on
these two hang all the Law and the Prophets : As the Lord
hath said {Matth. xxii. 37), Thou shalt love the Lord thy God
with all thy Heart, and with all thy Soul, and with all thy
Mind. This is the first and great Commandment ; the second is
like unto it : Thou shalt love thy Neighbour as thyself. On
these two Commandments hang all the Law and the Prophets.

Question 48.

Since Christ confirmed only two Commandments, I pray
thee how can there be ten?

Answer.

These are the two general and principal Commandments, on
which all the rest are founded, and for this Reason : these
ten Commandments are divided into two Tables, in the first
of which those are contained which enjoin the love of God, in
the last those which teach us in what Manner we are to love
our Neighbour. Therefore in these two Christ hath con-
firmed and established the whole ten ; and concerning this

K

146 The Orthodox Confession of the

Law he hath pronounced thus {Lwke xvi. 17), It is easier for
Heaven and Earth to pass than one Tittle of the Lam to fail.

Question 49.
What is the first Commandment of the first TaUe ?

AiJSWER.

This is the first Commandment of the first Table, or Codicil
(Exod. XX. 2), / am the Lord thy God, who broicght thee out of
the Land of Egypt, and out of the House of Bondage: Thou
shall have none other God hut me.

Question 50.
How is this Commandment to be understood?

Answer.

In this first Commandment God reveals himself unto Man
that he may be known by him, for unto this End gave he
an understanding Heart unto Man, that he might discern
and acknowledge him for his Lord and his Creator, and
praise and glorify him. Accordingly he doth not introduce
his Laws by saying, I am God, the Creator of the World ;
but, I am thy God, who brought thee out of the Land of Egypt ;
it being more familiar and affecting to the Jews that he
should introduce his Commandments with a Eeason for their
obeying them that was taken from a signal and memorable
Transaction wherein they were most affectingly interested,
and which, as yet, continued before their Eyes, and whereby
they would the more manifestly and apparently see the great
Bounty and Goodness of God towards Men, and thereby be
excited to praise him with the greater Readiness, and acknow-
ledge him to be the one only true God. He hath elsewhere
testified concerning himself {Isa. xlv. 12), I have made the
Earth, and created Man upon it ; I, even my Hands, have stretched
out the Heaven, and all their Hosts have I commanded. Also a
little before (ver. 5), / am the Lord, and there is none else ; there
is no God besides me. Now, we Christians are bound to a more
exact Observance of this Precept than the Jews were ; forasmuch

Catholic and Apostolic Eastern Church. 147

as our Lord God hath bestowed ou ua a more ample and excel-
lent Liberty : According to the Apostle (Coloss. i. 13), Who hath
delivered -us from the Power of Barhness, and hath translated us
into the Kingdom of his dear Son, in ivhoni we have Bedemption
through his Blood, even the Forgiveness of Sins. In the second
Part of this Command the Israelites are forbidden to adore
and worship any other God but only the true God. By this
Precept, then, the inward Worship of God, and that which
proceedeth out of the Heart itself, is commanded; and that
because God seeth the Heart and searcheth out the most
hidden Thing's of Men's Minds.

-'D'-

QUESTION 51.

Who be they that disobey this Commandment, and wherein
do they transgress it?

Answer.

First, All those do mortally sin against this Command-
ment who do utterly deny and disown the Being of a God :
As the Psalmist saith {Psal. liii. 1), The fool hath said
in his Heart, There is no God. Secondly, Those who make
unto themselves many Gods, unto whom they render Wor-
ship and Adoration as unto the true God, as did the Heathen.
Thirdly, Those who sell themselves to the Devil, as Conjurers,
and those who practise magical Arts and use Charms and
Spells. Fourthly, Those who give themselves up to Supersti-
tions and put their Trust in them ; and those who, when they
have any Sickness, have Eecourse to Enchantments and Incan-
tations, and follow after such like Superstition. Fifthly, They
who betake themselves to seek for Omens and Divinations iu
everything. Sixthly, Those who do not with a right Faith
believe that God, though in his N^iture he be only One, is
yet in Person Three. Seventhly, They who put more Trust
and depend more in their own Prudence and Circumspection
than in the Grace and Providence of God, or in their own
Wisdom and Cunning, or in their Strength and Bravery,
or in the Numbers, Wealth, and Mightiness of their Friends.
Eighthly, They who love themselves and their worldly Pos-

148 The Orthodox Confession of the

sessions more than God. In a Word, all they sin against
this Commandment who set up anything of any Kind what-
soever, or in any Manner whatsoever, for a God, and put
their Trust therein besides the true God only.

Question 52.

What, then, are we to think of the Invocation of Saints?
For this seems to be the most suitable Place to treat con-
cerning that Matter ?

Answer.

We pray unto the Saints for their Intercession with God,
that they may sustain our Cause with him by their Prayers ;
but we do by no Means call upon them as Gods, but as the
Beloved of God, whom they serve, and whom they worship
and glorify with united Hymns. And surely their Assistance
is very necessary for us ; not, indeed, that of their own
Power they can help us, but because by their Prayers in our
Behalf they may obtain the Grace and Favour of God for us.
For, in like Manner, we are taught by the holy Scriptures
that we should entreat the Saints, even whilst they remain in
this Life, to make Prayers and Intercessions for us unto
God : As St. Paul himself did [Rom. xv. 30), I beseech you.
Brethren, for the Lord Jesus Christ's Sake, and for the Love
of the Spirit, that you strive together with me in your Prayers
to God for me. And elsewhere (2 Cor. i. 10), In whom we
trust that he will yet deliver us, you also helping together by
Prayer for us, that for the Gift bestowed upon us by the
Means of many Persons Thanks may be given by many on our
Behalf. In like manner he also prayed himself unto God for
others, as he testifieth {Philip, i. 4), Always in every Prayer
of mine for you all making Bequest with Joy. Now, from
these Testimonies of his we learn these two Things. First,
That the Saints, whilst they continue in this Life, entreat of
others to make Prayers and Supplications to God for them.
Secondly, That they themselves, on their Parts, do pray and
intercede for others, not only privately and for Particulars,
but openly and for all : As the Scripture witnesseth {Acts

Catholic and Apostolic Eastern Church. 149

xii. 5), Peter therefore mas kept in Prison, but Prayer mas
made without ceasing of the Church unto God for him. Now,
the Saiots after their departure can much more recommend
us to Grod, forasmuch as they have Nothing to hinder them
in the Exercise of this Duty. Furthermore, if the Saints
do procure the Punishment of the Wicked, as the Scripture
beareth Witness {Rev. vi. 9), I saw under the Altar the Souls of
them that mere slain for the Word of God, and for the Testimony
which they held ; and they cried with a loud Voice, saying,
How long, 0 Lord, holy and true, dost thou not judge and
avenge our Blood on them that dwell on the Earth ? how
much more shall they intercede with G-od for their Brethren,
who are conflicting in the Christian Warfare ; especially for
those who stand in need of their Help and Intercession :
As the Scripture teacheth (Rev. xi. 16), And the four and
twenty Elders who sat before God on their Seats fell upon
their Faces and worshipped God, saying. We give thee Thajiks,
0 Lord God Almighty. And again (ver. 18), And the Time is
come that thou shouldest give Reward unto thy Servants the
Prophets, and to the Saints, and them that fear thy Name,
small and great. But some will say that the Saints do not
know or understand our Prayers ; to such we answer that
although, indeed, of themselves alone they may not hear nor
know our Prayers, yet nevertheless, by the divine Favour
and Eevelatioii wherewith God abundantly blesseth them,
they will both see and understand ; and as Elisha knew what
his Servant hath done on the Way (2 Kings ch. v.), in like
Manner, also, do the Saints know and hear the Necessities
of those who call upon them, even by the divine Communi-
cations. Furthermore, also, we do address ourselves unto the
Angels, that they would assist us with their Support and
Favour before God, inasmuch as it is they who present the
Prayers of Men, and our Deeds of Charity, and other good
Works imto the divine Majesty. Now, seeing that after
Death the Saints become as the Angels, they can therefore,
undoubtedly, in like Manner both know our Necessities and
hear our Prayers, and also help us by their Intercession.
From whence it follows that we are far from offending
ao-ainst this Commandment when we put up our Prayers

150 The Orthodox Confession of the

uuto the Saints, who, standing always like faithful Servants
hefore the divine Majesty, can therefore become Supplicants
for our Salvation unto that One Only True God.

On the other Hand, if we despise and reject the Assist-
ance and labouring for us of the Saints, we shall most
grievously offend the divine Majesty ; forasmuch as we refuse
to do Honour unto those who have most faithfully and
most holily served him.

Having now finished the Doctrine of this Commandment,
we shall conclude with laying down two Things which
every Christian ought to understand aright. The First
is, that we do not in any way trespass against this Com-
mandment of the Decalogue, nor weaken its Authority ;
neither do we in any wise act beside the Intention and
Meaning thereof by our praying to the Saints, seeing that
the Honour which is done unto the Saints is rendered
through them to the Majesty of God himself, unto whom
the Saints are become dear and acceptable because of their
Faith, and the Lives, adorned with all Virtues, whicli they
lived whilst on Earth. Wherefore it is right and a Duty to
reverence the Saints of God, according to the Scripture (Psal.
cxxxix. 17), 0 how dear unto me are all thy Saints, 0 God!
forasmuch as through them we obtain the Favour and Assist-
ance of God, as formerly the Friends of Job whom the
Lord commanded that they should go unto his faithful
Servant Joh, that he might pray for them, and that for his
Sake their Offences might be forgiven. The second necessary
Point is, that this Commandment forbids that we should
worship any created Thing whatever with the Worship called
Latvia, which we have before expounded. For we do hj no
means worship the Saints of God with that most holy Worship
of Latria, but modestly call upon them as our Brethren and
the Friends of God, praying that they would obtain the
divine Help and Assistance for us their Brethren, and be
as Mediators with God for us. And this is in no wise
repugnant to this Precept of the Decalogue ; for as the People
of Israel sinned not in calling upon Moses to intercede with
God for them, so neither do we sin in desiring the Assist-
ance and Intercession of the Saints.

Catholic and Apostolic Eastern Church. 151

Question 53.
What is the second Commandment ?

Answer.

T/iOu shalt not make to thyself any graven Image., nor the
Likeness of any Thing that is in Heaven above, or in the Earth
beneath, or in the Waters under the Earth. Thou shalt not
fall down to them, nor worship them.

Question 54.
How is this Commandment to be understood ?

Answer.

This Commandment is distinct from the former, for that
treateth concerning the True God, and his being only One,
and taketh away and prohibiteth the vain Crowd of false
Gods ; whereas this Commandment relateth to certain out-
ward Eites and Ceremonies, namely, that we should not
only not worship false Gods, but that we should also not make
or dedicate any graven Image in Honour of them, nor give
religious Worship unto Idols, or perform Sacrifices and
solemn Rites to them. Those, therefore, sin against this
Commandment who worship Idols as Gods, and offer Sacrifice
unto them, and trust in them : According to the Psalmist
(Psal. cxxxv. 15), The Images of the Heathen are but Silver
and Gold, the Work of Men's Hands. They have Mouths,
and speak not; Eyes have they, and they see not. They have
Ears, and hear not; neither is there any Breath in their
Mouths. Those that make them are like unto them ; and so
are all they that put their Trust in them. They also break
this Commandment who give themselves up to Covetousness,
of whom the Scripture speaketh thus {Coloss. iii. 5), Mortify
therefore your Members which are upon the Earth ; Fornica-
tion, Uiicleanness, Effeminacy, inordinate Affections, evil Con-
cupiscence, and Covetousness, which is Idolatry. Gluttons,
likewise, and they who are given up to riotous Living, sin

152 The Orthodox Confession of the

against this Precept, of whom the Scripture thus speaketh
( Philip, iii. 19), Their God is their Belly, and their Qlory is
in their Shame, who mind earthly Things. Moreover, they are
guilty of breaking this Commandment who use Enchantments
and Juggling, who put their Trust and Confidence in Fortune
and Fate, who seek by Soothsaying and Divinations to
Icnow what is to come to pass, and pretend to foretell future
Things by the Lines of the Hand, by Witchcraft and con-
juring up of Spirits, by Observations of Water, and the like.
They also who endeavour by Spells and Sorcery to transform
Men into brutal Forms, and they who wear Amulets for
turning away of Evils, and who carry about them, or bind
on their Bodies, Scrolls inscribed with Oracles, or Prophecies,
or magical Characters, and by looking on such Scrolls, or
muttering over them certain Invocations, or whirling them
around them, do believe that nothing, whilst such Charms
are present, can have Power to hurt them, whether Fire, or
Water, or Sword, or any other Weapon. And all they who
use conjuring Wands, knotted Strings, and other unlawful
Remedies, which are also condemned and disallowed by the
Art of Curing and Physicians, whether the same be by magi-
cal Verses, or Characters, or any other kind of Thing which
they hang up, interweave, untie, or any Way else apply,
as in Earrings for the Ears, in Rings for the Fingers, or
otherwise.

Question 65.

What are we to think of the Images which the Church
worshippeth and reverenceth ?

Answer.

There is a very great Diiference between Images and
Idols. An Idol is a mere Fiction and Invention of Men, as
the Apostle testifieth (1 Cor. viii. 4), An Idol is nothing in
the World. But au Image is a Representation showing
forth a real Thing that is actually being in the World, as
the Image of our Saviour Christ, of the holy Virgin Mary,
and of all other Saints. Besides, the Heathens worshipped
their Idols as Grod, and offered Sacrifices unto them, thinking

Catholic and Apostolic Eastern Church. 153

Gold and Silver to be true Deities, as of old did Nebuchad-
nezzar. Wliereas we, in worshipping and reverencing Images,
do not adore the Painting or the Wood, but we respect the
Saints who are thereby represented, aud worship them with
that kind of Worship which is called Dulia, placing them,
by the Kepresentation, before our Eyes as if they were in
our Sight aud we really beheld them ; as, for instance,
whilst we worship a Crucifix, we thereby set Christ himself
before our Mind hanging upon the Cross of our Salvation ;
and unto him, with religious Gratitude, do we bend our
Knee and bow down our Heads. So, in like manner, when
we reverence the Image of the Virgin Mary, we ascend in
our Minds unto the most holy Mother of God ; to her it is
that we bow down our Heads, to her we bend our Knees,
and it is her that, with the Archangel Gabriel, we proclaim
the most blessed of all Men aud Women. It is evident,
therefore, that the Worship of holy Images, which is received
into the orthodox Church, is not contrary to this Command-
ment, as it is neither the same with that which is given to
God, nor is it addressed unto the Work of Art — that is, the
Picture — but unto the Persons of those Saints whom the
Images represent unto us. Furthermore, as the Cherubim
that overshadowed the Ark of the Covenant represented those
real Cherubs who serve God and stand before his Face in
Heaven, and the Israelites worshipped and reverenced them
without breaking this Commandment of God ; and, in like
manner, as the Jews sinned not, nor broke this Command
of the Decalogue, but rather honoured God with more Glory,
when they worshipped the Ark of the Covenant, and received
it with Honour and Respect (2 Sam. vi. 13) ; So neither do
we transgress this Command of the Decalogue by reverencing
holy Images, but rather more highly praise God, who is
wonderful in his holy Places {Psal. ixviii. 35). Neverthe-
less we must take Care that every Image has the Name
of the Saint it representeth inscribed on it, that thereby
it may the more readily answer the Intention and Design of
the Worshipper.

We may add, furthermore, in Confirmation of what we
have said concerning the Worship of holy Images, that the

154 The Orthodox Confession of the

Church of God, in the seventh General Council, hath pro-
nounced a dreadful Anathema against the Image-breakers,
and hath established and confirmed to all Ages the Worship
of holy and venerable Images : As is manifest in the Ninth
Canon of the Council.

Question 56.

For what Reason, then, was Mezeldah praised in the Old
Testament, who broke in Pieces the brazen Serpent that Moses
had formerly set up and dedicated ? (2 Kings xviii. 4.)

Answer.

Because the Jews began to fall away from the Worship of
the true Grod, worshipping the Serpent as true God, and
offering Incense unto it, as the Scripture showeth. There-
fore to cut off this Evil, and that it might not spread farther,
Hezekiah breaks in Pieces the Serpent, that it might give no
further Occasion of Idolatry to the Israelites. But had there
not been given unto it the Worship of latria, he would not
have broken the Serpent, nor have condemned the Israelites
of Idolatry. We Christians do not worship Images as God,
nor in our Approaches to them do we depart from the Latria,
which is due only to God himself; but rather by the Help
of the Image are we, as it were, led by the Hand unto God ;
whilst in their Images we honour the Saints, as the Friends
of Gud, with the worship of Dulia, and beseech them to render
our God propitious and favourable unto us. But if any one
out of Ignorance should worship Images otherwise than herein
is taught, surely it would be better that such an one should
be instructed rightly in this Matter than that the Worship
of venerable Images should be banished of the Church.

Question 57.
What is the third Commandment ?

Answer.

Thou shall not take the Name of the Lord thy God in vain, for
the Lord will not hold him guiltless that taketh his Name in vain.

Catholic and Apostolic Eastern Church. 155

Question 58.
What doth this Commandment teach us ?

Answer.

First, It teacheth us that we should hold the Name of the
Lord God in the highest and most awful Respect and Honour,
nor ever use it lightly or jestingly, nor on trifling Occasions
or for unjust Purposes. Secondly, Tliat by no means we call
the Name of God to gain Credit to a Falsehood, nor perjure
ourselves. Thirdly, That we do not give Occasion or Advice
to others to be Forsworn. Fourthly, that we do most de-
voutly observe and fulfil whatever Vows we make unto God,
according to that Scripture (Deut. xxiii. 21), When thou shalt
vow a Vow unto the Lord thy God, thou shalt not slack to pay it ;
for the Lord thy God tvill surely require it of thee ; and it would
be Sin in thee. And in this Sort are all they guilty who,
having promised in their Baptism that they would persevere
in the right and true Faith of God to their Life's End, yet
afterwards sufi'er themselves to be drawn away for self-
interest or Danger of Suffering ; us, namely, for fear of being
hart in their worldly Honours, or Estate, or Life, and do
therefore abjure and renounce that which they had before
so solemnly sworn and promised unto God: Couceruing the
Danger of which Apostasy the renowned Apostle St. Paul
rejoiceth in these Words (2 Tim. iv. 7), I liave fought a good
Fight ; I have finished my Course ; L have kept the Faith.

QuES'iuON 59.
Wliat is the fourth Commandment ?

Answbb.

Remember that thou keep holy the Sabbath-day ; six Bays shalt
thou labour, and do all that thou hast to do. But the seventh Day
is the Sabbath of the Lord thy God ; in it thou shalt do no manner
of Work, thou, nor thy Son, nor thy Daughter, nor thy Man-servant,
nor thy Maid-servant, nor thy Cattle, nor thy Stranger that is

156 The Orthodox Confession of the

within thy Gates; fw in six Days the Lord made Heaven and
Earth, the Sea, and all thai in them is, and rested the seventh Day :
Wherefore the Lord Messed the seventh Day and hallowed it.

Question 60.
What are we to learn from this Conmandment ?

Answer.

Hereby we are to know that Grod hath set apart one Day
in seven, to the end that Mortals might be mindful of the
Benefits which he continually bestoweth upon Mankind, and
that for an especial Memorial of all his Blessings and Mer-
cies he hath hallowed this Day, in which Men, meditating
upon the gracious Goodness of God, might give thanks unto
him and glorify his Majesty. Therefore, when in six Days
God had created the whole Universe out of nothing, and had
rested the seventh Day, he sanctified it ; that Men, laying aside
all other Employments, might with extraordinary Devotion
worship and praise God, in Remembrance of the great Bless-
ings he hath bestowed upon us in the Creation of the World.
So, likewise, when he had delivered the Israelites out of Egypt,
he was pleased to establish the Feast of the Passover by
Moses; as also many other Feasts and solemn Times, which
are mentioned in the Old Testament, and were to be
observed. But we Christians, instead of the Sahhath, keep
holy the Lord's Day, which we do because on the Lord's Day
the World was renewed and human Nature delivered from
the Bondage of the Devil by the glorious Resurrection of our
Lord Jesus Christ. Wherefore we ought to abstain this whole
Day from every kind of Work and Employment, that with
quiet and undisturbed Minds we may entirely be given up
the whole Time unto Prayer and holy Meditations for the
great Benefits we have received. And, likewise, our Families
and Servants must do no work on that Day ; but beino- at
Rest and Leisure, let them be employed only in holy Thing's,
praying unto God and praising him. Furthermore, by this
Commandment we are obliged to observe and keep all such
other Days as the Church hath required us to keep holy, such

Catholic and Apostolic Eastern Church. 157

as the Feasts of Thanksgiving, of the Nativity of Christ, of
tlie Cirmmcision, of the iJpiphany, of the Purification of the
Blessed Virgin, of the Mesurrection, Ascension, &c. ; also the
Festivals of the Ever- Virgin-Mary, the Apostles, the Martyrs,
and of other Saints. Now, after what Manner the Lord's Day
ought to be observed the sixth General Council teacheth in
the Ninety-first Canon. Moreover, another Cause of transfer-
ring the Sabbath to the Lord's Day is this, namely, that Christ
is Lord of the Sabbath, according to the Scripture {Matth.
xii. 8), For the Son of Man is Lord even of the Sabbath-day.
If, therefore, Christ be Lord of the Sabbath, then surely the
Sabbath is with great Reason transferred to the Lord's Day,
both because Christ might not seem to be in any Subjection
thereunto, and also because on that Day, and none other,
did Christ arise from the Dead : Whereby the World, as to
its eternal Salvation, was renewed and restored.

Question 61.
What is the fifth Commandment ?

Answer.

(Exod. XX. 12), Honour thy Father and thy Mother, that it
may be well with thee, and that thy Days may be long in that
good Land which the Lord thy God giveth thee.

Question 62.
How is this Commandment to be understood ?

Answer.

This Commandment requireth us to honour our Parents,
and to render all Obedience and Respect unto them, as they
both begat us and raised us up. And even natural Reason
would teach us that it was highly just and good to love those
from whom we came, even although there were not any
Command of God to oblige us to do so ; for we are beholden
unto them for the highest of all Benefits, and which we can
ia no wise possibly make them a like Return of, inasmuch

158 The Orthodox Confession of the

as we can by no Means beget those who begot us ; and there-
fore, since, next to God, we have not received from any so
great Benefits as from them (except spiritual Gifts), assuredly
unto them do we owe the highest Affection and Obedience,
lu these Words, Father and Mothee, this Commandment
likewise comprehendeth all those from whom we receive any
Good, as our spiritual Fathers, our Teachers, Masters, Kindred,
Kings, Magistrates, and the like ; which the Apostle declareth
ill these Words {Rom. xiii. 1), Let every Soul he subject to the
higher Powers. And again (ver. 7), Honour to whom Honour.
And {Bom. i. 31) lie calleth those who are disobedient unto
their Parents without Understanding. However, we must be
careful that nothing be contrary to the Glory of God or his
most holy Commandments, always remembering that we must
obey God rather than our Parents : According to the Doctrine
of Christ (Matth. x. 37), He that loveth Father or Mother more
than me is not worthy of me. And the same is to be under-
stood of all our Superiors. Lastly, We should let this Eegard
and Eespect that we owe to our Superiors shine forth in
Goodwill and Submission, and speaking honourably of them, and
the like.

Question 63.

What is the sixth Commandment ?

Answer.
Thou shall not kill.

Question 64.

How is this Commandment to be understood ?

Answer.

This Commandment teacheth us that Man-slaying is by no
means to be committed by a righteous Man who feareth God,
whether it be a killing of the Body or of the Soul. Those
who kill the Body do only take away a temporary Life, but
those who kill the Soul deprive it of eternal Life ; and these
are by far the most criminal Man-slayers. Of this sort are
Heretics, false Teachers, and wicked and reprobate Christians,

Catholic and Apostolic Eastern Church. 159

who set au Example of evil Living; that is, when they
become Stumbling-blocks unto others. Concerning whom the
Scripture judgeth thus (Matth. sviii. 6), Whosoever shall offend
one of these little ones that believe in me, it were tetter for him
that a Millstone were hanged about his Neck, and that he were
drowned in the depth of the Sea. Furthermore, a Person maj
be guilty of killing not only by his own Act, but also by
persuading of another^ to do it, by assisting, instigating,
and consenting to others. This Commandment also compre-
hendeth all whatsoever may produce or cause killing, as
Pride, Envy, Hatred, Covetousness, and the like.

Question 65.
What is the seventh Commandment?

Answer.
Thou shalt not commit Adultery.

Question 67.
How is this Commandment to be understood ?

Answer.

Our Lord Jesus Christ enjoined the most exact and perfect
observation of this Commandment when he said {Matth. v. 28),
Whosoever looketk on a Woman to lust after her hath com-
mitted Adultery with her already in his Heart. Now, this
Adultery is twofold, the one spiritual, the other bodily ; the
spiritual Adultery is, when any one, putting off the true
orthodox and catholic Faith, turneth aside into various
Heresies. Of such an one the Scripture speaketh thus {Psal.
Ixxiii. 26), They that forsake thee shall perish ; thou hast de-
stroyed all them that commit Fornication against thee. Bodily
Adultery is an unclean and immodest Action committed
with the Wife of another Man. By this Commandment,
likewise, all other Lewdness and Wantonness is forbidden ;
as also procuring and alluring others to Unchastity, indecent

160 The Orthodox Confession of the

and obscene Songs, and Dancing and Gestures : As the
Apostle declares {Ephes. v. 3), Fornication, and all Vnclean-
ness, or Covetousness, let it not once be named amongst you,
as hecometh Saints : neither Filthiness, nor foolish Talking,
nor Jesting, which are not convenient.

Question 67.
What is the eighth Commandment ?

Answer.
Thou shall not steal.

Question 68.
How is this Commandment to be understood?

Answer.

This Commandment teacheth us that we are not to possess
ourselves of that which belongeth unto another by any unjust
Means whatever, whether it be by Robbery, or Theft, or
violently withholding the Right of another. Hereby is also
forbidden the taking away another's good Name and Eeputa-
tion, the exacting too much of one's Hireling or Tenants,
and the imposing too hard Conditions of Service on them.
This likewise respects Usury. Of all which the Apostle
thus pronounceth (1 Cor. vi. 10), iVor Thieves, nor Covetous,
nor Drunkards, nor Revilers, nor Extortioners, shall inherit
the Kingdom of God. This Commandment regardeth, also,
all just Contracts and Bargains, in which we are required
to be strictly true and upright, that we defraud not one
another.

Question 69. ,
What is the ninth Commandment ?

Answer.

(Exodus XX. 16), Thou shall not hear false Witness against thy
NdgKbour.

Catholic and Apostolic Eastern Church. 161

Question 70.
How are we to understand this Commandment?

Answer.

This Commandment forbids us to speak any Falsehood of
our Neighbour or hurt the Character of another out of Malice
or a Desire of Eevenge ; in a Word, that we should avoid
all evil Dispositions and Passions, that we become not the
Children of the Devil, and like unto those of whom our Lord
spake {John viii. 44), Te are of your Father the Devil, and the
Lusts of your Father ye will do. He was a Murderer from the
Beginning, and abode not in the Truth, because there is no Truth
in him. When he speaheth a Lie, he speaketh of his own : for he
is a Liar, and the Father of it.

In a more especial Manner it behoveth all such as are
called to sit in Judgment that they most carefully observe this
Commandment, that they be not led aside by the Testimony
of false Witnesses or Writings, but that they judge onlj-
righteous Judgment, lest they become the Children of the
Devil and Heirs of Hell.

Question 71.
What is the tenth Commandment ?

Answer.

(Exodus XX. 17), Thou shalt not covet thy Neighbour's Wife,
thou shalt not covet thy Neighbour's House, nor his Land, nor his
Man-servant, nor his Maid-se7-vant, nor his Ox, nor his Ass, nor
any Thing that is his.

Question 72.

After what Manner are we rightly to understand this
Commandment ?

Answer.

Among all the Commandments that relate to Charity or
Love towards our Neighbour, this is the most complete and

L

162 The Orthodox Confession of the Eastern Church.

full, for it not only forbiddeth outward Actions, but even
also those of the inward Parts of Man, and the evil Inclina-
tions which arise from the deliberate Purposes and Will of
Men's Minds to do Evil. This Commandment, therefore,
fulfilletli all Christian Perfection ; and he who truly keepeth
it may be thought to have done full Justice to his Neigh-
bour. For That Which Thou Wouldbst Not That
Another Should Do Unto Thee, That Do Thou Not Unto
Another. And herein is all Christian Salvation contained,
that No One Should Desire Anything That Is Averse To
God Or His Neighbour, but, on the other Hand, that He
Should Love God More Than Himself, and His Neigh-
bour As Himself.

These Duties if we perform and do in this World with
the Love of our Lord and God, rightly and duly, and
with the Catholic and Orthodox Faith, Then surely,
without any doubting, we may hope to obtain the supreme
Perfection of Charity in the World to Come, and to praise
and celebrate in Heaven that One only God, who is wor-
shipped in Trinity, The Father, The Son, and The Holy
Ghost, for ever and for ever. Amen.

The End.
And may Glory be to God.

PRINTED BY BALLANTVNE, HANSON AND 00.
EDINBUBOH AND LONDON.

Catalogue of i3ooks

PUBLISHED BY

THOMAS BAKER,

I, Soho Square, i,
LONDON.

NOTICE.

A LL the publications contained in this
Catalogue are issued at net prices, and
under no circumstances can any discount be
given to the public.

The books may be obtained either directly
from the Publisher, or through any local
Bookseller.

MR. THOMAS BAKER'S PUBLICATIONS.

CONSCIENCE AND LAW

OS.

Principles of Human Conduct

By WILLIAM HUMPHREY, SJ.
1896.

Crown 8vo, cloth extra - - - 4s. 6d. net.

CONTENTS :

Human Responsibility — Conscience — Law — Dispensations and Privileges —
Justice and Right — Restitution.

" A book from Father Humphrey's pen is sure to be not only well written but of
practical utility. Let the forward reformers and the lawgivers study these chapters oa
Human Respofisibilityy ConscMttce, Law, Dispensations and Privileges, Justice, Right,
and Restitution ; they will find no vague verbiage, no merely plausible argumentation ,
but only simple, direct logic, with every term well defined in advance, and eveir con-
clusion reached through legitimate forcing of common reason. To the theologian,
especially the priest who is to act as judge, whether in the confessional or in public
administration, we could recommend no better work." — American Ecclesiastical Review.

*' We have here an English manual that furnishes a succinct and clear knowledge of
the principles of human conduct, in six chapters^ entitled respectively : Human Responsi-
bility, Conscience, Law, Dispensations and Privileges, Justice and Right, Restitution.
How many guides of souls have wished for just such a book that might be safely put into
the hands of persons anxious or troubled or charged with the care of others ? . . . ,
The two chapters on Conscience and Law are the backbone of the work, — conscience
being: treated as the internal and law as the external rule of human conduct. They givo
the title to the work, and are alone worth its price. What is conscience, how differing
from the natural law ? What is practical and speculative, doubt, opinion, suspicion ?
What is the rule of rightnesfi ? How are we to form our conscience, that is, to acquire a
practically certain conscience ? Then again, what is law and bow does it differ from
precept, statute, counsel, permission? How promulgated and interpreted? What is
custom, and how does it become binding as law ? what are penfd laws, local and
universal laws, and who are the subjects of laws ? What is domicile and guasidomicile ?
How do laws cease to exist, and who has the right to interpret them ? Here we have a
long series of questions that arise daily in human intercourse, and the correct answers to
which are neither more or less than the very basic principles of human conduct, private
and social. In similar manner the chapters on Dispensation and Privileges, Justice and
Right, and Restitution are expositions of practical everyday theology that need to be
conned and mastered by every Catholic." — Catholic University Bulletin ( Washington),

"This is a book to be studied, not simply read. Within the small compass of 326
pages the learned author has compressed the pith and marrow of a whole volume of Moral
Theology. ... It will not only be found serviceable as a class-book in Colleges, but
may be read with great pr-ofit by all educated readers." — Catholic Times,

MR. THOMAS BAKER'S PUBLICATIONS,

Recollections of
Scottish Episcopalianism

BY

WILLIAM HUMPHREY, S.J.
1896.

Royal 8vo, cloth extra, - 2s. 6d. net

PRESS OPINIONS.

"A very instructive and charming book." — Dublin Review.

"It is simply and clearly written; and will be read with interest by
students of what may be called the psychology of religion." — Scotsman.

"It is by no means strictly confined to Scottish Episcopalianism, and it
will be read with special interest in his native city of Aberdeen, and in
localities where — now a good many years ago — ^he ministered as a clergyman
of the Scottish Episcopal Church." — Aberdeen Free Press.

"Father Humphrey's 'Recollections' give in minute detail the reasons
which led him to adopt the Roman Catholic Religion. The record of the
spiritual changes through which a human being passes is always fascinating,
and in the present instance the evident sincerity of the narrator renders his

story doubly attractive His enthusiastic description of the

fishermen and fisherwomen of Cove {by Aberdeen), his brief outline of college
life at Glenalmond, and his short and not altogether enjoyable sojourn in
Dundee, contain many passages that wUl both amuse and edify." — Dundee
Courier.

" This is a record of the experiences of another of the earlier actors in
the High Church revival, and although Father Humphrey's was a minor part,
it is a very interesting little chapter of personal history. The story is told,

moreover, with considerable artistic skill Those who are

acquainted with the Bishop's (Forbes, of Brechin) Theological Works will
read these pages with interest." — Bookselling.

"A most interesting account of the early clerical life of the author.

Father Humphrey was bred to the law, and his name appears

in the list of Advocates in Aberdeen in i860. He soon, however, forsook the
law for theology, and after a sojourn at Cumbrje College and Trinity College,
Glenalmond, he took orders in the Scottish Episcopsd Church, and from that

he, — verted to Rome His 'Recollections' of the Rev. P.

Cheyue and Thomson of Banchory, the Rev. Fredk. Geo. Lee and Bishop
Forbes of Brechin, are extremely interesting, as also are his picturesque
anecdotes and sketches of Scottish Life."

MR. THOMAS BAKER'S PUBLICATIONS.
JUST PUBLISHED.

ARCHBP. FENELON'S

DIALOGUES ON PULPIT ELOQUENCE

TRANSLATED AND ILLUSTRATED BY QUOTATIONS
FROM MODERN AUTHORS,

WITH AN INTRODUCTORY ESSAY

BY

SAMUEL J. EALES, D.C.L., etc.,

Editor of Dupanloup's " Ministry of Preaching," &'c.

In I vol., cr. 8vo, buckram, price 3s. net.

CONTENTS.

Against the affectations of Wit and Brilliancy in Sermons — Tliat the
object of Eloquence is to instruct men and render them better — Observations
on the method of Learning Sermons and Delivering them by heart, also on
divisions and sub-divisions — True Eloquence, in what it consists : how-
admirable is that of Holy Scripture — The means of Training oneself for
preaching — ^What ought to be the chief matter of Instructions — On the
Eloquence of the Fathers and their style — On Panegyrics, etc.

PRESS NOTICES.

" Young Preachers would do well to read these Dialogues. . . . The
Translator has done his work well, and the Introductory Essay strikes the note
of Fenilon's Discourse. . . . Young men, especially if they have been
educated at a Scots University, imagine that a good Sermon must wrestle
with great problems, not so Pension, ' The proper way to prove the truth of
religion is to state it clearly.' Read this book." — Scottish Guardian.

" There is no royal road to eloquence, but there are roads, nevertheless,
and these pages contain many useful directions and precepts." — ITie Christian,

" Those who aspire to become great preachers will profit by the study of
these Dialogues." — Christian Globe.

" Everybody has heard of the great and lovely Archbishop FenMon, and
nearly all of his ' Pulpit Eloquence.' There is nothing more needed than to
say 'here it is.' The teachings of a devout soul as to how God's Word should
be preached." — Southern Churchman (U.S.).

"The twenty-thousand or more of Sermons which are preached every
Sunday morning would gain a good deal if his lessons were more taken to
heart." — Manchester Guardian.

MR. THOMAS BAKER'S PUBLICATIONS.

THE CHURCH UNDER
QUEEN ELIZABETH,

By FREDERICK GEORGE LEE, D.D.,

Vicar of All Saints', Lambeth.

A New and Revised Edition, with an Introduction on
" The Present Position of the Established Church."

Thick crown 8vo, cloth extra - - - 4s. net.

" He asks us to believe no fact for which he cannot bring unimpeachable
witnesses. We need take nothing on trust; and the researches necessary to
disentangle a connected story from the copious authorities quoted by Dr. Lee
must have involved him in a work, of which it is difficult to exaggerate the
labour, and for which we, in the interests of Truth, cannot be too grateful." —
Dublin Review.

" A most fascinating book, dealing artfully and skilfully — with the art and
skill of a practised writer — with many burning questions, both of history,
ecclesiasticism, and politics." — Daily Post.

"In many respects a remarkable book." — Church Union Gazette.

" The work of an accomplished scholar and a painstaking reader. Here
and there are passages full of spirit and originality. . . . The product of
an able and fearless man, and deserves to be read carefully, for this reason if
for no other." — Irish Morning Mail.

" There is the same picturesqueness of detail, the same vigorous denuncia-
tion, the same graphic power, which made the earlier book pleasant reading
even to many who disagree heartily with its tone and object. . . . Dr. I.ee's
strength lies in very graphic description." — Notes and Queries.

MR. THOMAS BAKER'S PUBLICATIONS.
THE LIFE AND TIMES OF

CARDINAL XIMINEZ

OR

The Chxjrch in Spain under Ferdinand and
Isabella (a.d. 1436-1517),

By Dr. von H^;FELE, of TuUngen.
Translated from the German by the Rev. Canon Dalton.

Thick 8to, cloth - - ■ 3s. 6d. net.

"A fine translation of the best life of this Great Cardinal, the Coufessor
of Isabella, the Founder of Alcala, and Publisher of the Complutensian Bible.
A most fascin^ing biography."

" The book is remarkable for extent of research, clearness of method,
sagacity of observation, and elegance of style. We have, indeed, seldom met
with a biographical work which conveys, in so agreeable a form, such various
as well as such soKd information." — Dublin Review.

LIFE OF

Dom Bartholomew of the MartjTs

(O.P. and Archbishop of Braga in Portugal) .

Translated from the Biographies of Fr, Louis, of Grenada, and others, by
Ladv HERBERT.

In I thick volume, demy 8vo, cloth extra .... 4s, net.

" Lady Herbert's large Life of this wonderful servant of God-S-Dom
Bartholomew of the Martyrs — has become a standard work on the ecclesiastical
spirit, and a perfect treasury for Priests and Bishops." — Bishop of Salford.

" It was during the sittings of the Council of Trent, and his occasional
mterviews with the reigning Pontiifs throughout that period, that the character
of Dom Bartholomew shewed itself in its most striking qualities. He spoke
with the utmost boldness and franlmess, and never minced his words, when he
had anything to say, that his conscience told him he ought to give expression
to. . . . . The volume now before us gives most interesting details
regarding the council, the more interesting because they are given for the most
part in the very words of the Archbishop himself. .... Lady Herbert
merits every commendation for her zeal and industry in producing this very
imposing volume. — Freeman's journal.

MR. THOMAS BAKER'S PUBLICATIONS.

AGOSTINO DA MONTEFELTRO

(O.S.F.)

Conferences at Rome, Florence and Milan,

1888-91.

Translated bv

C. AUBREY ANSELL and H. DALBY GALLI.

Two volumes, crown 8vo, cloth extra, 5s. net.

Only complete English edition.

Contents :

Volume I. — Existence of God— Who God is — True Conception of Man — The
Soul in Science and Art — The Immortality of the Soul — The End of Life
and Religion — St. Joseph — Sorrow — The True Religion— Sources of Un-
belief— The Working Classes — Mary.

Volume II. — Jesus Christ — Christ the God Man— Doctrine of Jesus Christ —
Purgatfory— Love of Jesus — Our Faith — Hope — The Supernatural — Sunday
Rest — Faith and Science — ^The Eucharist — Confession and Penance —
Prejudice against Religion — ^The Passion, etc.

The only faithful and unemasculated edition in English. It is neither

"Adapted," "Abridged," or "Selected."
With the special approbation of the late Cardinal Archbishop of Westminster.

"The subjects chosen by the Preacher are of the simplest, consisting
chiefly of bold and forcible defence of the Christian Faith against Materialism,
eloquent and fervid appeals to the people for truthfulness and honesty in social
intercourse aud earnest exhortations to purity of family life."

" The simplicity of his premises, the clear logic of his arguments and the
soundness of his conclusions, united with a certain magnetism of manner and
intense sympathy with the people, are the evident causes of his great success,
and have placed him high amongst the great preachers of the Century. He
has been already alluded to as ' The Italian Lacordaire.' "

MR. THOMAS BAKER'S PUBLICATIONS.

A HISTORY OF THE

CATHOLIC CHURCH IN ENGLAND

FROM THE

Dawn of Christianity in this Island to the
Re-establishment of the Hierarchy in 1850.

By THOMAS CANON FLANAGAN.

More than 1200 //.
Two thick vols., 8vo, cloth let. - - - 5s net.

"A comparatively little known, but at the same time one of the most
impartial and interesting histories of the Catholic Chm-ch in this Country."

THE KINGDOM OF GOD
ON EARTH,

By the rev. ROBERT BELANEY,

Revised by the REV. W. H. EYRE, S.J.

Crown 8vo, stiff covers - - - Is. net.

CONTENTS.

Chapter I.— The Blessed Virgin Mary. Chapter II.— The Angels. Chapter

III — The Preaching of the Gospel. Chapter IV.— Prayer. Chapter V

The Pope and Rome.

MR. THOMAS BAKER'S PUBLICATIONS.

ANCIENT ENGLISH
HOLY WEEK CEREMONIAL

BY

HENRY JOHN FEASEY.
8vo, cloth (over 200 pp.) - - 7s. net.

Headings :— The Lenten Array— The Rood Cloth— The Lent Cross-
Palm Sunday— Tenebrje — Maundy Thursday — The Adoration, or " Creeping
to the Cross " — The Burial of the Cross and Host in the Easter Sepulchre —
The Great Paschal — Easter Eve.

" As a picture of the piety, the taste and the deep religious feeling of
English Catholics, it is a deeply interesting book. It is, moreover, a real
contribution to the study of ancient ecclesiastical vestments and furniture, and
should be in the collection of all who love such recondite but attractive
subjects." — Cath. University Bulletin.

" The book is written without a trace of theological bias, and will be of
immense value to the historical student of ritual." — Nat. Observer.

"This is a volume abounding with facts collected from many sources with
painstaking industry, and which throw light on many points connected with
this interesting and but little studied subject." — Scot. Guardian.

MR. THOMAS BAKER'S PUBLICATIONS.

THE HISTORY AND ANTIQUITIES
OF THE ANGLO-SAXON CHURCH,

Containing an Account of its Origin, Doctrines, Worship, Revenues, and
Clerical and Monastic Institutions,

By dr. JOHN LINGARD.

A New Edition, in 2 vols, crown 8vo, cloth extra ■ • • 5s. net.

Heads of Contents :

The Conversion of the Britons and Saxons — Succession and Duties of Bishops
— Church Government — Anglo-Saxon Clergy — Anglo-Saxon Monks — Dona-
tions to the Church — Religious Worship — Religious Practices — Literature —
Decline of Piety and Learning — Reform by St. Dunstau — Foreign Missions-
Notes, &c., &c.

" Tliis valuable work opened the eyes of the public to the misrepresentations
of the ancient English Church by certain Protestant writers, anci inaugurated
more truthful historical research." — Gillow.

"Whoever reads 'Soames' or 'Sharon Turner' should also read Lingard."

A DIALOGUE OF COMFORT

AGAINST TRIBULATION,

By the BLESSED SIR THOMAS MORE, Knight,

Sofnefime Lord Chancellor of EnsUmd^

Which he wrote while prisoner in the Tower of London, A.D. 1534.

Crown 8vo, cloth ...... 2s. net.

" There is in these books so witty, pithy, and substantial matter for the
easing, remedying, and patiently suffering of all manner of griefs and sorrows that
may possibly encumber any man .... and such golden consolations and
encouragements, and genuine philosophy, were inscribed 'with a coal,' his
enemies having enhanced the pains of incarceration by depriving him of all
ordinary writing materials."

MR. THOMAS BAKER'S PUBLICATIONS.

ST. TERESA.— BOOK OF THE
FOUNDATIONS.

Translated from the original Spanish by the Rev. JOHN DALTON,

And dedicated, by permission, to the Mother Abbess and Nuns of the
Franciscan Convent, Taunton.

Crown 8vo ....... 2s. 6d. net.

ST. TERESA.— THE INTERIOR
CASTLE ;

OR, THE MANSIONS.

Translated fiom the Spanish by the Rev. JOHN DALTON,

And dedicated, by permission, to the Right Rev. W. Ullathorne D.D.,
O.S.B., Bishop of Birmingham.

Crown 8vo ....... 2s 6d. net

ST. TERESA.— LETTERS.

Translated from the original Spanish by the Rev. JOHN DALTON.
Crown 8vo ...... 2s. 6d. net.

The only current English Translations of the Works of this great
Spanish Saint and Mystic.

"The Holy Teresa is a prodigy of wisdom and sanctity; her works are
not sufliciently known." — GangancUi.

THOMAS BAKER'S PUBLICATIONS.

THE WORKS OF

ST. JOHN OF THE CROSS

Of the Order of Our Lady of Mount Carmel.
Newly translated and corrected from the last Spanish edition (of 1885), and

with an entirely New Life of the Saint, by DAVID LEWIS, Esq.
Two thick volumes, demy 8vo, cloth extra - - - £1 Is. net.

Contents :

Life of the Author— The Ascent of Mount Carmel— The Dark Night of the

Soul— The Living Flame of Love — Letters— Spiritual Maxims, etc.

Extracts relating: to St. John of the Cross and his Works.

I. Clement X. in the Beatification of St. John of the Cross, 1675.
" He not only left an example worthy of all praise in the guidance of his
own Order, but he even poured over the Universal Church the spiritual
fragrance which the Divine Goodness hjid so largely shed upon him."

— Bull, Rom. Tom. vii. p. 287.
II. Benedict Xni., in. the Canonization of the Saint, 1726.
"In him Spain gave to the Catholic Church a man renowned for Christian
virtues and heavenly doctrine. . . . Like St. Teresa, he was divinely
taught to explain in his writings the secrets of mystical theology."

Bull, Rom. Tom. xii.p. I7S'
III. The Roman Breviary.
Feast of St. John of the Cross, Nov. it,.
"His writings on Mystical Theology are full of heavenly wisdom."

IV. The University of Alcala, 1618.
" His writings contain almost everything that is useful for the direction of
souls. . . .

" It is evident to anyone who reads his works, that they were written by
one chosen of God, and assisted by Him in an extraordinary manner to write
with so much ease and grace on such difficult subjects, and so aptly to elucidate
them by the authority of Holy Scripture.

' We judge, therefore, from the soundness and fitness of his doctrine, that

those who have the cure of souls should keep his works always before their eyes."

V. From Documents laid before the S. Congregation of Rites

TO promote the Canonization of the Saint, 1725.

" His writings on Mystical Theology, now spread through many kingdoms,

are full of Divine wisdom.

" Their style is so lofty and wonderful that, in the judgment of every one,

the knowledge of B. John of the Cross could not haye been acquired by the

power of the human intellect, but that it was revealed and infused from heaven."

" Their study is of great use in constraining souls to begin the way, and

embrace the life of perfection."

VI. BOSSUET.

" The writings of St. John of the Cross possess the same authority in
Mystical Theology that the writings of St. Thomas and the Fathers possess in
Dogmatic Theology."— Instruct, sur les itats d'oraison, liv. I, No. 12.

" Mr. Lewis' life of the saint is full, in fact, of matter which will amply
repay thoughtful and careful study, and can be warmly recommended to all
persons who are not already cognisant of its purport. . . . The book is
capitally printed in clear type on good paper." — Tablet.

MR. THOMAS BAKER'S PUBLICATIONS.

THE LIFE OF

ST. JOHN OF THE CROSS

0/ the Order of Our Lady of ML Carmel,
BoKN 1542, Died 1591.

Compiled from all his Spanish Biographers and from
other sources.

Translated and Edited by DAVID LEWIS, M.A.

In I thick vol, cr. 8vo (over 300 pp.), cloth extra,
4s. 6d. net.

"Mr. Lewis's Life of St. Joha of the Cross is no mere sketch, but afinished
picture from the hand of one who Icnew the Catholic Aspects of Spain in the
sixteenth century better than any other English writer." — Dublin Review.

" In this volume we have the gist of the best lives of St. John of the Cross,
from that of Fra Joseph of Jesus to that of Garnica, 1893. The deep human
interest of the life of the great mystic loses nothing in the hands of Mr. Lewis."
— Caik. University Bulletin,

" A very admirable worlc, which we warmly commend to our readers, and
which is well calculated to stimulate the study of Hagiography." — Cath. Times.

MR. THOMAS BAKER'S PUBLICATIONS.

A NEW BOOK BY THE
REV. WILLIAM HUMPHREY, S.J.

"HIS DIVINE MAJESTY,"

OR

THE LIVING GOD.

Thick cr. 8vo, cloth - - - - 6s. 6d. net.

HEADS OF CHAPTERS.

Man's knowledge of God's existence — Man's knowledge of what God is —
The Essence and the Attributes of God — The absolute properties of the Divine
Essence — The negative properties of the Divine Essence — God's knowledge —
God's sincere will of man's salvation — God the one Creator — God, as the author
of nature — God, as the authoi: of the supernatural — The Paradise of God's
Creation — The inner Life of God.

"Father Humphrey's numerous works make an almost complete library of
dogmatic, scriptural, moral, and ascetical theology. Some of tnem appeal to
Catholics exclusively, others are polemical, or at least apologetic, in the scientific
meaning of the term. His last voKme claims the respectful attention of every
man who recognizes the forces of a spiritual being within or around him.
Every detail of any truth which directly concerns his Divine Majesty, the only
one true and living God, must necessarily be of supreme interest to every
thinking man." — American Ecclesiastical Review, May, 1897.

" This is the title of a comprehensive treatise on the one true God (de Deo
Uno) and God the Creator (de Deo Creante). The title has been suggested by
the Spiritual Exercises of St. Ignatius, where it occurs no less than twenty-
four times to express the Saint's great reverence and homage to the Supreme
Being. It comprises in twelve chapters what revelation teaches on the existence,
essence, attributes, properties, knowledge, will, creative action and inner life
of God. The author has freely used the lectures of Cardinal Franzelin and
Father Palmieri, both of whom were at one time his professors at the Roman
College. Like the many other works by which Father Humphrey has enriched
our theological literature, this volume is distinguished by solidity and accuracy
of doctrine. This work is by no means light reading, but this defect, if defect
it may be called, is inherent in the subject, and is more than compensated by
the author's depth and width of grasp. The book will prove valuable to the
clergy and to the edlicated laity who are eager to get an insight into some of
the most profound truths and mysteries of our holy faith." — Messenger of Sac.
Heart, New York.

MR. THOMAS BAKER'S PUBLICATIONS.

S. ANSELMI (Archiep. Cantuar., A.D. MCIX.).

CUR DEUS HOMO?

CUM PREFATIO. LOND., 1896.

i2mo, cloth 2s. net.

The correctness of the Latin text of this edition is vouched for by the fact
that it was seen through the press by the late Dr. Littledale.

THE FOLLOWING ARE IN PREPARATION.

NOTES ON MEDIAEVAL
SERVICES IN ENGLAND.

By CHR. WORDSWORTH, M.A.,

Rector of Tyneham and Prebendary of Lincoln.

HOW TO PRAY.

Translated from the French of PERE GROU.

Edited by RICHARD F. CLARKE, S.J.